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

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

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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Barker, Alison C. "Saint George as Cultural Unifier: Visual Clues in Carpaccio’s Cycle at the Scuola Dalmata in Venice." Confraternitas 32, no. 1 (2022): 26–54. http://dx.doi.org/10.33137/confrat.v32i1.38916.

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Late medieval Venetians had an established tradition of visualising Saint George and venerating him in many ways and for differing purposes, but he was also celebrated by non-Venetians living in the city. The diasporic community of the Schiavoni chose the saint to be the patron of their confraternity (Scuola), and so he features prominently in the decorative programmes they commissioned for their building; this decision had its origins in their provenance, occupations, and local affinity with the Venetians. This article has two aims: first, to chart the backgrounds of the Schiavoni confratel

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Levin, William R. "Indications for a Franciscan Role in the Philanthropic Activities of the Early Florentine Misericordia." Explorations in Renaissance Culture 49, no. 1 (2023): 1–56. http://dx.doi.org/10.1163/23526963-04901001.

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Abstract Scholarship on Saint Francis of Assisi and the Franciscan movement, established in the thirteenth century, surprisingly tends to ignore his response to a central message of the Church: that we must love and care for the needy among our human brethren. Jesus himself said so, nowhere more explicitly than in Matthew, chapter twenty-five. Yet Francis’s writings repeatedly manifest his familiarity with Matthew, including that chapter. Conditions in rapidly urbanizing parts of Europe during the late-medieval period such as Northern and Central Italy rendered Christ’s mandate to “love one an

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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, no. 1 (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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Clark, Robert L. A. "The Parisian Confraternity of the Pilgrims of Saint James: A Report on Research." Confraternitas 8, no. 1 (1997): 5–12. http://dx.doi.org/10.33137/confrat.v8i1.13391.

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Filocamo, Gioia. "Bolognese ‘Orations’ between Song and Silence: The <i>Laude</i> of the Confraternity of Santa Maria della Morte." Confraternitas 26, no. 2 (2016): 3–17. http://dx.doi.org/10.33137/confrat.v26i2.27242.

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The flagellant confraternity of “Santa Maria della Morte” (Saint Mary of Death) in Bologna, established in 1336, was the first institution to systematically take care of the spiritual needs of those sentenced to death. This charitable activity, highly professionalized, followed a set of prescriptive procedures described in the confraternity’s manual, which has come down to us in several manuscript copies. In twelve of these copies, compiled between the late fourteenth and early sixteenth centuries, the manual is accompanied by “orations” or lauds (laude), giving us a body of 211 poems traditio

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Abraham, Alyssa. "Correggio’s <i>Madonna di San Giorgio</i> and the Post-Tridentine Devotional <i>Rappresentazioni</i> at the Confraternity of Saint Peter Martyr in Modena." Confraternitas 29, no. 2 (2019): 40–59. http://dx.doi.org/10.33137/confrat.v29i2.32299.

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This article examines the ways in which the members of the confraternity of Saint Peter Martyr in Modena used ephemeral architecture, symbolic imagery, inscriptions, lavish decorations, and performance to activate and emphasize the spiritual function of Correggio’s Madonna di San Giorgio in response to a decree of plenary indulgence issued in 1577. Detailed descriptions of the resulting Quarant’ore devotions in the confraternity’s chronicle reveal that the brothers very carefully considered the multifaceted role of the altarpiece within the temporary constructions they designed to guide visit

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MacLeod, Murdo J. "A Seventeenth-Century Confraternity in Santa Ana, San Salvador. What It Can Tell Us about That Era." Confraternitas 31, no. 1 (2021): 3–15. http://dx.doi.org/10.33137/confrat.v31i1.36862.

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The colonial settlement of Santa Ana has been somewhat neglected by authorities and historians. This article looks at the founding there in 1672–73 of a confraternity dedicated to Saint Rose of Lima and how this illustrates several aspects of life at that time. When the bishop of Guatemala imposed full Tridentine authority on Santa Ana, many confraternities tried to avoid it. Quiet struggles over the roles of the local priest, supervision of the elections of office holders, the location of the new altar, ethnic and gender memberships, and the changing nature of the multiethnic settlement, all

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Oleas-Mogollón, Isabel. "Humility and Influence." Religion and the Arts 25, no. 1-2 (2021): 35–69. http://dx.doi.org/10.1163/15685292-02501002.

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Abstract In June 1773 Doña Luisa García de Medina filed a lawsuit against the Spanish colonial government demanding the return of her generous donation to the confraternity of Saint Rosalia in Cuenca (Audiencia of Quito). This dispute provides a clear testimony of the influence of religious devotion and the power of female self-fashioning and agency. Doña Luisa’s piety, her promotion of the cult of Saint Rosalia, and her substantial donation allowed her to establish associations with leading local institutions and shape Cuenca’s sacred landscape and its inhabitants’ religious experience. Doña

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Martens, Didier. "Entre vérité historique et dévotion : Madones de saint Luc mises en scène dans deux tableaux flamands de la Première Renaissance." Zeitschrift für Kunstgeschichte 81, no. 1 (2018): 30–54. http://dx.doi.org/10.1515/zkg-2018-0002.

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Abstract Circa 1515 –1520, Josse van Cleve painted a St Jerome in the Wilderness (Muskegon Museum of Art) in which the saint is shown kneeling before an exemplar of the Aracoeli Madonna. Somewhat later, a follower of Barent van Orley introduced a version of the Madonna del Popolo into a representation of the Procession of Pope Gregory the Great (Brussels, Musées royaux des Beaux-Arts). This phenomenon of displaying Byzantine icons in Flemish religious pictures must be investigated in the context of a new pursuit of historical authenticity during the period, something typical of the Italian Ren

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Ciappara, Frans. "Parish Priest and Confraternity: Conflict at the Parish Church of St Catherine’s in Zejtun, Malta, 1769–1801." Confraternitas 23, no. 1 (2012): 3–14. http://dx.doi.org/10.33137/confrat.v23i1.19124.

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The Council of Trent made the parish priest the head of the parish, but for a long time priests found it difficult to affirm their authority. Chief among their opponents were the confraternities led by the parish elites. This article examines the difficult relations between Don Francesco Maria Xuereb (1769–1801), parish priest of the Maltese parish of Saint Catherine’s (in Zejtun), and members of the local confraternity of the Holy Sacrament, who led a revolt against him. The charges levelled against the priest were several, but the <i>Sacra Congregazione dei Vescovi e Regolari</i>

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Calvo Asensio, Juan Carlos. "Las pinturas en la capilla de San Pedro Mártir de la iglesia de Pinseque (Zaragoza): un ciclo alegórico en torno al santo de Verona." Artigrama, no. 37 (June 30, 2023): 251–72. http://dx.doi.org/10.26754/ojs_artigrama/artigrama.2022379216.

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Resumen La cofradía de San Pedro Mártir de Verona, fundada en Pinseque (Zaragoza) en 1664, necesitada de un espacio para las reuniones y la custodia de la imagen del patrón, alzó una capilla a mediados del siglo XVIII en el templo de su localidad. El espacio cuenta con un pensado mensaje simbólico destinado a ensalzar las glorias y bondades del mártir italiano. Analizamos el ciclo, que cuenta con interesantes paralelos nacionales e internacionales y que retoma el ejemplo de la tumba medieval del personaje, donde la alegoría ayuda a reforzar el ciclo hagiográfico. Abstract The Confraternity of

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Sá, Isabel dos Guimarães. "Managing Social Inequality: Confraternal Charity in Portugal and Its Overseas Colonies." Social Science History 41, no. 1 (2017): 121–35. http://dx.doi.org/10.1017/ssh.2016.41.

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When the first misericórdia was created in 1498, Lisbon was trying to erase the wounds of the violent expulsion of the Jewish communities from the kingdom, and the confraternity was born under the concern of reuniting baptized persons who wanted to exercise charity. The misericórdias were soon to be founded all over the kingdom and its empire, acting as prebanking institutions and rivaling with local institutions like the municipality or the bishopric. Their importance was based mainly upon moral authority, as they tended to cater for most situations of poverty. Even if other local institution

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Newbigin, Nerida. "The Statutes of the Youth Confraternity of the Purification of the Virgin Mary and of Saint Zenobius in Florence, 1444–ca. 1742." Confraternitas 32, no. 2 (2023): 2–39. http://dx.doi.org/10.33137/confrat.v32i2.40088.

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The illuminated statutes of the Florentine youth confraternity of the Purificazione, now in the Lilly Library of the University of Indiana, were approved by Archbishop Antoninus in 1448. They set out the key concerns of the confraternity: good governance in order to foster moral and spiritual rectitude in the brethren, entry into and departure from the group, duties towards the sick, the dying and the dead, and proper forms of devotion on ordinary Sundays and feast days. The Purificazione statutes also prescribe the performance of a rappresentazione for the confraternity’s principal feast day

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Armendáriz, Lerga Juan José. "Don Bosco Sacerdote." Brasiliensis 4, no. 8 (2015): 7–24. https://doi.org/10.5281/zenodo.8127912.

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https://brasiliensis.cerm.org.br/index.php/brasiliensis/article/view/84/version/84 In the bicentenary of Saint John Bosco’s birth, this paper intends to make some reflections about the sacerdotal life of this great saint. The vocational calling in the early years of his life, the education received of his mother and the help of exemplary clergymen in his formation are some of the elements that will contribute to Saint John Bosco, so that he can give huge spiritual fruit during his priesthood. A life filled with absolute confidence in the Divine Providence and with profound inner life wil

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OFILADA MINA, MACARIO. "Charity, Modernity and Anthropological Centrality in Saint Tomas of Villanova." Philippiniana Sacra 41, no. 123 (2006): 609–32. http://dx.doi.org/10.55997/ps3006xli123a6.

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Górecki, Mirosław. "Pr. Carl Sonnenschein – apostle of charity." Praca Socjalna 34, no. 1 (2019): 103–25. http://dx.doi.org/10.5604/01.3001.0013.2830.

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This text is a draft of Carl Sonnenschein (1876–1929) biography. He was a German Catholic priest, theologian, philosopher, social reformer, charismatic social activist, founder of the Catholic social movement in Germany, the creator of new forms of metropolitan pastoral ministry, the apostle of Berlin, after his death he was called Saint Francis of Berlin. In Poland, his figure is almost unknown. The aim of this article is to bring closer his profile, the climate accompanying his activities and to contribute to the understanding of the aura of fascination and uniqueness, which surrounds not so

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Schmerbauch, Maik. "Die Vinzentinerinnen im Breslauer Annakrankenhaus während des Dritten Reiches und in der Nachkriegszeit (1933–1947)." Wrocławski Przegląd Teologiczny 29, no. 2 (2021): 203–22. http://dx.doi.org/10.52097/wpt.3646.

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There is yet no research on the charitable engagement of the Daughters of Charity of Saint Vincent de Paul in Silesia in 19th and 20th century. They only were a minor community among the wide range of German catholic communities and orders in Silesia, but despite this they had a great impact on hospital charity in the region. This article deals with the importance of their work during the time of the Third Reich and Second World War in the Saint Anne’s Hospital in Breslau. The information has been derived from new sources found in the archives of the motherhouse of the Daughters in Cologne. Th

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Vaucanson, Bastian Felter. "Between Faith and Works." French Historical Studies 46, no. 1 (2023): 37–55. http://dx.doi.org/10.1215/00161071-10152346.

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Abstract This article elucidates François Fénelon's (1651–1715) conception of monarchical charity by connecting it with earlier conceptions of charity, especially that of François de Sales (1567–1622). It discusses three topoi of devotional literature that it presents as addressing the tension between faith and works: the value of obedience, the notion of the ignorant saint, and the notion of a spiritual elite. It then argues that Sales gives considerable weight to charitable actions performed out of obedience to God, often against one's own inclination and without regard for self-interest. On

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Eisenbichler, Konrad. "Capriotti, Giuseppe. The Church of Saint Blaise in Ancona: Artistic Patronage of a Confraternity Founded by Schiavoni." Renaissance and Reformation 45, no. 2 (2022): 302–4. http://dx.doi.org/10.33137/rr.v45i2.39777.

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Camargo, Martin. "“Non solum sibi sed aliis etiam”: Neoplatonism and Rhetoric in Saint Augustine's De doctrina Christiana." Rhetorica 16, no. 4 (1998): 393–408. http://dx.doi.org/10.1525/rh.1998.16.4.393.

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Abstract: In the Confessions (397-401) and On Christian Doctrine (396; 426), St. Augustine brackets Neoplatonic philosophy with Ciceronian rhetoric, finding the acknowledged value of each to be limited by an emphasis on individual achievement that is conducive to pride. His personal struggle to overcome such pride shaped his conception of Christian eloquence, which stresses humility through subordination to the scriptural text and service to others. The Christian orator, as defined by Augustine, is above all a teacher who embodies the biblical text, whether by using the “rule of charity” to pa

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Grochowska, Irena. "Charity and its relation to wisdom by Saint Thomas of Aquinas." Kwartalnik Naukowy Fides et Ratio 49, no. 1 (2022): 9–20. http://dx.doi.org/10.34766/fetr.v49i1.1052.

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Reflection on caritas love and its relationship with wisdom requires understanding and knowing of the essence of Christian love, therefore this article discusses caritas love from the perspective of love in general and its connection with other gifts, especially with the gift of wisdom. To fully accept and realize the love of caritas one must first accept the truth about man, who was created in the image of the One God, in the image of the whole Trinity. To know the identity of man, Thomas argues, is to realize his vocation to friendship with God, to be a friend of God (Galuszka, 2021, p. 82).

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McGahan, Elizabeth W. "Charity Alive: Sisters of Charity of Saint Vincent de Paul, Halifax, 1950-1980 by Sister Mary Olga McKenna." Catholic Historical Review 85, no. 3 (1999): 487–88. http://dx.doi.org/10.1353/cat.1999.0205.

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WALSH, MARTIN W. "Martin and Luther: The Reformer and his Name-Saint." Michigan Academician 47, no. 1 (2020): 1–12. http://dx.doi.org/10.7245/0026-2005-47.1.1.

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ABSTRACT Although born on the Vigil of the Feast of Saint Martin of Tours and given that saint's name at baptism, Luther had very little truck with his name-saint, whether during his early career as monk and theologian or in his years as the vanguard of the Reformation. Indeed, it would seem he honored Saint George more than Saint Martin. The power of Martin's name and of the iconic image of his sharing his mantle with a beggar, however, would not be ignored by Luther's followers or by his opponents. This paper examines the intersection of the image of Saint Martin with the career of the great

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Łatak CRL, Kazimierz. "Wokół postaci ojca Szymona Mniszka (ok. 1543–1591) – współzałożyciela zgromadzenia polskich augustianek." Textus et Studia, no. 1(29) (July 9, 2022): 65–85. http://dx.doi.org/10.15633/tes.08103.

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The subject of this article is the figure of Szymon Mniszek, a Polish Augustinian active in the second half of the 16th century. After graduating from school in Łowicz, Mniszek entered the Augustinian monastery in Kazimierz near Kraków. He studied in Kraków and Padua, where he obtained a doctorate in theology. He later lectured on philosophy and theology in Padua for several years. He also published his most important works in Italy. As he came back to Poland, he was a preacher in Olkusz and Krakow, a lecturer of theology at the monastery study, provincial of the Polish province of the Order o

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Guerrero, Sarah Loose. "Bocche Inutili : Abandoned Children, Warfare, and Civic Religion in Siena." Catholic Historical Review 109, no. 3 (2023): 463–85. http://dx.doi.org/10.1353/cat.2023.a907446.

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Abstract: This article examines the hospital of Santa Maria della Scala in Siena, Italy during a siege in 1554–1555 to explore two related threads within the historiography of charity: the treatment and perception of abandoned children, and the intersection of hospitals and civic religion in a time of crisis. Dedicated to the Virgin Mary, people viewed the hospital and its children as a reflection of Siena’s piety and devotion to its patron saint. During the siege, the designation of the hospital’s children as bocche inutili and the resulting perceptions of the city’s failure in its performanc

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Volodko, Anna. "“Under the Romanovs’ Sceptre: the 300th Anniversary of Russia's Proclamation as an Empire”. “Russian Charity. Tradition and Modernity”. Review of International and Interregional Scientific Conferences." ISTORIYA 12, no. 12-2 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840019095-3.

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A review of international/inter-regional scientific conferences held by the Institute of General History of the Russian Academy of Sciences in cooperation with the Foundation for the Revival of Traditions of Charity and Charity “St. Elisabethan and St. Sergius Educational Society” (ESPS Foundation) in 2021 is presented. In connection with the momentous historical date — the 300th anniversary of the proclamation of Russia as an empire — scientific conferences were held “Under the Romanovs&apos; sceptre: on the 300th anniversary of the proclamation of Russia as an empire» with thematic block

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Rudd, Andrew. "Knights Errant of the Distressed: Horace Walpole, Thomas Chatterton, and Eighteenth-Century Charitable Culture." Eighteenth-Century Life 44, no. 1 (2020): 74–97. http://dx.doi.org/10.1215/00982601-7993655.

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In this article, I examine how notions of charity shaped eighteenth-century literature. I begin by examining Horace Walpole’s philanthropy, which I argue belied his posthumous reputation for miserliness, and proceed to trace the theme of charity in Walpole’s The Castle of Otranto (1764), looking closely at the role of St. Nicholas, patron saint of gift-giving, who intervenes at crucial moments in the plot. I then reexamine Chatterton’s approach to Walpole in 1769 seeking patronage for his pseudo-medieval “Rowley” poems. Walpole’s infamous rejection stemmed in large part, I suggest, from his vi

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Łanuszka, Magdalena. "Ivan Gerát, Iconology of charity: Medieval legends of Saint Elizabeth in Central Europe." Umění 70, no. 1 (2022): 106–9. http://dx.doi.org/10.54759/art-2022-0107.

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Grossi, Vittorino. "El De viduis, de Ambrosio, y el De bono viduitatis, de Agustín." Augustinus 65, no. 1 (2020): 235–56. http://dx.doi.org/10.5840/augustinus202065256/25720.

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The article addresses the figure of Widows in the ancient Church, making a brief summary of the literature that exists on them in the Pre-Nicene era, particularly the Apostolic Traditio, the Didascalia Apostolorum, the Ecclesiastical Constitution of the Apostles (also known as Canons of the Apostles, Egyptian Apostolic Constitution), showing that in the Pre-Nicene Church (1st-2nd centuries), widows were inserted into an ecclesial coetus. Subsequently, the article focuses on Ambrose’s De uiduis, highlighting how the Bishop of Milan inserted the widow into the Church’s life of his time, particul

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Corneloup, Anne. "Le corps de saint Marc et celui de Rangone. Ou le principe d'imitatio selon Tintoret." Studiolo 2, no. 1 (2003): 107–37. http://dx.doi.org/10.3406/studi.2003.1117.

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Anne Corneloup, The body of saint Mark and that of Rangone. Or the principle of imitatio according to Tintoretto ; In each of the four hagiographical episodes painted by Tintoretto for the Scuola Grande di San Marco recurs the inset portrait of a confratello, most probably Tommaso Rangone, relatively well known for his personality cult. However, starting from this fourfold mandatory motif, the painter took pleasure in establishing a strange relationship between the figure of his contemporary and that of the saint, to the point that a true parallel theme to the miracles of saint Mark runs throu

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Heemels, Maurice. "Bij het afscheid van een dame. De Roermondse Sint Elisabethvereniging in 1909." Studies over de sociaaleconomische geschiedenis van Limburg/Jaarboek van het Sociaal Historisch Centrum voor Limburg 63 (January 12, 2023): 110–33. http://dx.doi.org/10.58484/ssegl.v63i12374.

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At the farewell of a lady. The Roermond women’s charity of Saint-Elisabeth by 1909 In the Low Countries, poor relief was primarily the responsibility of private organisations until the early twentieth century. One out of many was the Roermond ‘Sint Elisabethvereniging’, a Roman Catholic women’s charity that tried to help the urban poor in times of unemployment, illness, old age and financial worries. By 1909 the work of the Sint Elisabethvereniging was done by fifteen women. Being part of the Roermond elite, many of these ladies were related to one another. Only four of them were married

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Petrovic, Sonja. "A medieval motif of beneficence and related folklore parallels: Alms and sale of saints." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 78 (2012): 11–20. http://dx.doi.org/10.2298/pkjif1278011p.

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In the Middle Ages, beneficence, alms and charity represented vivid reality and literary topic. Motifs and topoi of beneficence are formed according to poetic and generic rules, they adapt to particular lives and types of saints, and become part of models of sanctity. The motif of the saint who sells himself into slavery in order to achieve the ideal of beneficence and virtue is noted in the apocryphal Acts of Thomas the Apostle in India, and in lives of St. Saint Sava the Serbian, St. Serapionn the Sindonite, St. Paulinus of Nola, and St. Peter the Merciful. The same motif is noted in Serbian

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Carvalho Moura Filho, Raimundo. "Aelredo de Rivelaux e Goderico de Finchale: austeridade e observância monástica em pespectiva (século XII)." Nova Tellus 40, no. 1 (2022): 169–81. http://dx.doi.org/10.19130/iifl.nt.2022.40.1.432577.

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In the course of the 12th century, with the emergence of new monastic orders, including that of Cistercian (1098 AD), the theme of austerity became central to the discussion on the best way of observing the Rule of Saint Benedict, a canonical document on regular life from the 6th century. Conceptions about austerity can be verified, on the one hand, in the Mirror of Charity, by the Cistercian abbot Aelredo de Rivelaux (1110-1167 AD), and, on the other, in the hagiography The Life of Saint Godric, whose socio-cultural place is the priory from Durham, also in Anglia. Thus, this article intends t

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Corby, Paschal M. "Awakened by Love." Linacre Quarterly 85, no. 2 (2018): 118–24. http://dx.doi.org/10.1177/0024363918774065.

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Departing from the story of his encounter with the leper, Saint Francis of Assisi is offered as a paradigm of Christian health care and charitable service. In this grace-filled moment, Francis testifies that what had previously seemed bitter to him “was turned into sweetness of soul and body.” He was changed by the encounter and awakened to his capacity to love. Francis’s story witnesses to the divine initiative in calling us to charity, of recognizing the presence of Christ in those who suffer, and of acknowledging that our service of others is a privileged space in which the mystery of God b

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Ledovskikh, Natalia Petrovna. "Regional Orthodox culture: Brotherhood of Saint Nicholas of Mirliki." Общество: философия, история, культура, no. 12 (December 11, 2020): 134–39. http://dx.doi.org/10.24158/fik.2020.12.23.

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The author analyzes one of the brightest pages of the regional cultural heritage, the Brotherhood of Saint Nicholas based on archival documents and printed pre-revolutionary sources. The brotherhood was created at the end of the 19th century in Tuma, the village of Ryazan province, by the initiative of the clerics and the most active parishioners of the Holy Trinity Church. The main goal of the created organization was to attract people to the Trinity Church activities, to teach them to be socially active themselves, to solve pressing issues all together. The Brotherhood took care of low-incom

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Hughes-Johnson, Samantha J. C. "Capriotti, Giuseppe. The Church of Saint Blaise in Ancona. Artistic Patronage of a Confraternity founded by Schiavoni. Zagreb: FF Press, 2020." Confraternitas 32, no. 2 (2023): 47–49. http://dx.doi.org/10.33137/confrat.v32i2.40091.

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Sulmasy, Daniel P. "Terri Schiavo and the Roman Catholic Tradition of Forgoing Extraordinary Means of Care." Journal of Law, Medicine & Ethics 33, no. 2 (2005): 359–62. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00500.x.

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Media coverage and statements by various Catholic spokespersons regarding the case of Terri Schiavo has generated enormous and deeply unfortunate confusion (among Catholics and non-Catholics) regarding Church teaching about the use of life-sustaining treatments. Two weeks ago, for example, I received a letter from the superior of a community of Missionary Sisters of Charity, who operate a hospice here in the United States The Missionary Sisters of Charity are the community founded by Mother Theresa, the 20th Century saint whose primary ministry was to rescue dying Untouch-ables from the street

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Kalchenko, Olga, Svetlana Evseeva, Oksana Evseeva, and Kristina Plis. "Circular economy for the energy transition in Saint Petersburg, Russia." E3S Web of Conferences 110 (2019): 02030. http://dx.doi.org/10.1051/e3sconf/201911002030.

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The pathway to a low-carbon future is circular. Circular economy and the optimization of resources used in the energy system can be seen as a way to improve energy self-sufficiency. In St. Petersburg, stakeholders of International Innovation Forum and International Economic Forum 2018 have discussed foreign experience and circular economy in Russia, and found several solutions. Representatives from Business Finland partnership shared their experience – how environmentally friendly technologies become profitable business. FIRO-O, OptiKom, Charity second-hand store “Spasibo”, Baltika Brewery (Ca

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Delvingt, Anne. "Une oeuvre retrouvée de Hans van den Elburcht, franc-maître à Anvers en 1536." Oud Holland - Quarterly for Dutch Art History 115, no. 3-4 (2001): 167–86. http://dx.doi.org/10.1163/187501701x00226.

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AbstractThe origins of the Martyrdom of Saint James the Less, an anonymous painting in the convent of the Sisters of Charity at Saint-Grhislain, have been traced. It was formerly one of the wings of a triptych that stood on the altar of the Fishmongers Guild in Antwerp Cathedral until 1798. The style and type of the figures in the Martyrdom of Saint James the Less are, in fact, analogous to those in the central panel of this triptych, the Miraculous Draught of Fishes (Antwerp Cathedral) as well as in its left wing, the Baptism of the Eunuch by Saint Philip, which was recognised in 1966 by Josu

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Baranova, Irina V. "Charity within Professional Environment of Saint Petersburg Germans in the Late 18th - Early 20th Century." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 48–53. http://dx.doi.org/10.18522/2687-0770-2020-4-48-53.

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The article studies the system of German professional charitable organizations that existed in the late 18th - early 20th century. Charitable associations related to professional activities are conditionally divided into three categories: 1) shelters for representatives of various professions; 2) societies and mutual aid funds; 3) associations providing various assistance to the poor segments of the city population. We analyse the underlying mechanisms and functions of philanthropic institutions created either by German charitable organizations or private individuals for representatives of cer

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