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Journal articles on the topic 'Lay confraternities'

Author: Grafiati

Published: 18 May 2024

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1

Meyer, Starleen K. "Toward a Catalogue of Confraternal Material in the Biblioteca Ambrosiana." Confraternitas 20, no. 1 (2009): 11–20. http://dx.doi.org/10.33137/confrat.v20i1.12422.

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This article introduces my current work-in-progress towards the identification, analysis and cataloguing of written and artistic sources belonging to the Biblioteca Ambrosiana in Milan that focus on the increasingly important areas of confraternities, understood as spontaneously formed lay groups for devotion and mutual assistance, and lay charitable organizations, known in Italian as luoghi pii. I am interested in both the original material cultural objects (for example, paintings, sculptures, books, chalices, vestments, banners, flails, crosses, furniture and charity chits) and the original

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2

Fiorillo, Raffaela. "The "Holy Houses" of the SS. Annunziata in Terra di Lavoro." Resourceedings 2, no. 3 (2019): 96. http://dx.doi.org/10.21625/resourceedings.v2i3.632.

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The main objective of the study is to verify the existence of specific architectural models and on this basis, subsequently establish the possible transmission channels of the architectural types, as well as the architects involved and the workers engaged in the service of the Confraternities of A.G.P.This paper constitues an anticipation of a large study on the territory in the Terra di Lavoro and in particular of the foundations attributed to the Institute of the Lay Confraternity of Ave Gratia Plena (A.G.P), churches consecrated to the Santissima Annunziata. At first analysis, the territory

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3

Eichele, Reanne. "The Development and Self-Definition of Penitential Confraternities in Seville, Spain, 1538–1563." Confraternitas 21, no. 1 (2010): 23–44. http://dx.doi.org/10.33137/confrat.v21i1.14249.

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During the sixteenth century many Catholics yearned for an active role in lay religiosity. One avenue to achieve this was through membership in a penitential confraternity. In the first half of the sixteenth century, the pioneering penitential confraternities concentrated on the development of membership requirements and how to translate the imitatio Christi on a secular level. The organization of the second generation of Sevillian penitential confraternities coincided with the Council of Trent (1545–1563). As Church leaders met to define their faith based on an existing foundation and to just

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4

Al Kalak, Matteo. "The Confraternities of Modena between the Middle Ages and Renaissance. Rules, Social Profiles and Spirituality." Confraternitas 29, no. 2 (2019): 4–21. http://dx.doi.org/10.33137/confrat.v29i2.32297.

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

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5

Elsenbichler, Konrad. "Italian Scholarship on Pre-Modern Confraternities in Italy." Renaissance Quarterly 50, no. 2 (1997): 567–80. http://dx.doi.org/10.2307/3039190.

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

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6

Gleason, Elisabeth, and Nicholas Terpstra. "Lay Confraternities and Civic Religion in Renaissance Bologna." Sixteenth Century Journal 28, no. 3 (1997): 869. http://dx.doi.org/10.2307/2543017.

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7

Terpstra (book author), Nicholas, and Milton Kooistra (review author). "Lay Confraternities and Civic Religion in Renaissance Bologna." Confraternitas 12, no. 1 (2001): 39–41. http://dx.doi.org/10.33137/confrat.v12i1.13078.

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8

Isaievych, Iaroslav. "Eastern Rite Lay Confraternities in Ukraine and Byelorussia." Confraternitas 2, no. 2 (1991): 3–6. http://dx.doi.org/10.33137/confrat.v2i2.13544.

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9

Terpstra, Nicholas. "Belief and Worship: Lay Confraternities in Renaissance Bologna." Confraternitas 4, no. 1 (1993): 12–13. http://dx.doi.org/10.33137/confrat.v4i1.13501.

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10

Martin, John, and Nicholas Terpstra. "Lay Confraternities and Civic Religion in Renaissance Bologna." American Historical Review 104, no. 1 (1999): 270. http://dx.doi.org/10.2307/2650331.

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11

Bornstein, Daniel. "Lay Confraternities and Civic Religion in Renaissance Bologna.Nicholas Terpstra." Speculum 73, no. 2 (1998): 605–7. http://dx.doi.org/10.2307/2887250.

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12

Rossi, Maria Clara. "Ideas and Experiences of Peace in Italian Confraternities of the Late Middle Ages: Specifics and Developments." Confraternitas 26, no. 1 (2016): 3–22. http://dx.doi.org/10.33137/confrat.v26i1.26310.

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

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13

Lucantoni, Francesco. "Historical Notes on the Architecture of Italian Confraternities." Confraternitas 17, no. 2 (2006): 3–27. http://dx.doi.org/10.33137/confrat.v17i2.12506.

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Historians of architecture have always drawn a distinct line between civic and religious architecture. Although this separation allows for easier classification of the vast heritage of architecture, it is not adequate for analysing certain realities that, by their very nature, fall between the two categories. An example of this is confraternal architectural production that developed extensively, in a variety of forms and environments, in the Catholic world from the thirteenth century to the present. As lay institutions with religious aims, confraternities gave birth to a special type of archit

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14

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

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The confraternities of late-medieval Europe have been seen as associations which were in some ways almost independent of the Church, and drew their special dynamism from the fact that the parish was supposedly in decline and had ceased to provide an adequate religious service to the lay community. However true this may have been north of the Alps, the problem when this proposition is applied to southern Europe, and particularly Italy, is that very little is known about the late-medieval parish to ascertain whether confraternities were really syphoning off the adherence of the local inhabitants

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15

SELLA, BARBARA. "Northern Italian Confraternities and the Immaculate Conception in the Fourteenth Century." Journal of Ecclesiastical History 49, no. 4 (1998): 599–619. http://dx.doi.org/10.1017/s0022046998008422.

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The early fourteenth century marks one of the most significant periods in the development of the doctrine of the Immaculate Conception. Not only did this period witness a profound transformation in the theological understanding of the older feast of the Conception of the Blessed Virgin Mary, but it also brought about the active engagement of the laity in its celebration. In northern Italy the first lay confraternities dedicated to celebrating the feast of the Conception were founded in the 1320s and 1330s under the direction of the Franciscans, then the greatest advocates of the immaculist cau

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16

Hayes, Marcella. "“They Have Been United As Sisters”: Women Leaders and Political Power in Black Lay Confraternities of Colonial Lima." Americas 79, no. 4 (2022): 559–86. http://dx.doi.org/10.1017/tam.2022.38.

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AbstractIn Lima in the seventeenth century, both free and enslaved black women held elected leadership roles in black confraternities (corporate bodies of lay Catholics). These women occupied a public position generally reserved for men; their Spanish and indigenous counterparts did not hold comparable roles. Though their experiences have not been documented in scholarly literature, they were highly visible in their own lifetimes. In ecclesiastical court, they acted as the confraternity's legal agents. In everyday operations, they were primarily responsible for collecting and managing funds. T

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17

Carlsmith, Christopher, and Louisa Foroughi. "“To Live Piously and to Help the Needy Poor”: The Consortium of S. Allessandro in Colonna, in Bergamo." Confraternitas 24, no. 2 (2013): 3–32. http://dx.doi.org/10.33137/confrat.v24i2.20453.

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This essay explores the activities of the Italian consortium of S. Alessandro in Colonna in Bergamo, through an analysis and translation of the Regola (Rule) that governed it for nearly five centuries. Written in Latin in 1363–65, and republished in Italian in the late sixteenth century, the statutes and other primary source documents of this confraternity reflect the (admittedly modest) aspirations, disappointments, and achievements of one group of Bergamo’s citizens as they sought to achieve the “sacred miracle” of brotherhood. The essay also compares the consortium of S. Alessandro in Colon

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18

Belanger, Brian C. "Between the Cloister and the World: The Franciscan Third Order of Colonial Querétaro." Americas 49, no. 2 (1992): 157–77. http://dx.doi.org/10.2307/1006989.

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“The womb of the Province” is how one eighteenth-century resident described Querétaro, for within that city the Franciscans of the Province of San Pedro y San Pablo de Michoacán supported not only the friary of Santiago el Grande with its Spanish and Indian parishes, but also the pioneering College of Santa Cruz, the convents of Santa Clara and Santa Rosa de Viterbo for women, the seminary of the Province, the mission church of San Sebastián, and the friary and shrine of Nuestra Señora de Pueblito. The city additionally served as the seat of the Provincial chapter. Friars and nuns at these var

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19

Moerer, Emily A. "<i>Consorella</i> or <i>Mantellata</i>? Notes on Catherine of Siena’s Confraternal Legacy." Confraternitas 18, 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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20

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

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The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has s

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21

Silva, Hugo Ribeiro da. "Projecting Power: Cathedral Chapters and Public Rituals in Portugal, 1564–1650." Renaissance Quarterly 69, no. 4 (2016): 1369–400. http://dx.doi.org/10.1086/690316.

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

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22

Terpstra, Nicholas. "Confraternities and Mendicant Orders: The Dynamics of Lay and Clerical Brotherhood in Renaissance Bologna." Catholic Historical Review 82, no. 1 (1996): 1–22. http://dx.doi.org/10.1353/cat.1996.0200.

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23

Eckstein, Nicholas A. "Florentine confraternities, society, and lay-religious life in the sixteenth century — A Work in Progress." Confraternitas 10, no. 1 (1999): 6–12. http://dx.doi.org/10.33137/confrat.v10i1.13140.

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24

Glixon, Jonathan E., and Cyrilla Barr. "The Monophonic Lauda and the Lay Religious Confraternities of Tuscany and Umbria in the Late Middle Ages." Notes 47, no. 4 (1991): 1110. http://dx.doi.org/10.2307/941619.

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25

Quagliaroli, Serena. "Confraternal Gleanings from Post-Tridentine Piacenza: Bishop Paolo Burali d’Arezzo and the Confraternity of the Most Holy Sacrament." Confraternitas 26, no. 2 (2016): 18–49. http://dx.doi.org/10.33137/confrat.v26i2.27243.

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This article focuses on the situation in the diocese of Piacenza during the episcopate of Paolo Burali d’Arezzo (r. 1568–1576) by placing his work within the post-Tridentine context. One of the most important objectives of the Church after the Council of Trent was the recovery of a closer relationship between the clergy and the faithful and it was pursued through the establishment and renewal of confraternities. In Piacenza, Bishop Burali encouraged the founding of many lay associations and took care to amend and revitalize existing ones, such as the Confraternity of the Most Holy Sacrament. F

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26

Eisenbichler, Konrad. "Lay Confraternities and Civic Religion in Renaissance Bologna, by Nicholas TerpstraLay Confraternities and Civic Religion in Renaissance Bologna, by Nicholas Terpstra. New York, Cambridge University Press, 1995. xx, 251 pp." Canadian Journal of History 31, no. 3 (1996): 435–36. http://dx.doi.org/10.3138/cjh.31.3.435.

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27

Wilson, Blake. "The Monophonic Lauda and the Lay Religious Confraternities of Tuscany and Umbria in the Late Middle Ages.Cyrilla Barr." Speculum 66, no. 3 (1991): 608–10. http://dx.doi.org/10.2307/2864231.

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28

van Oosterhout, K. Aaron. "Confraternities and Popular Conservatism on the Frontier: Mexico’s Sierra del Nayarit in the Nineteenth Century." Americas 71, no. 1 (2014): 101–30. http://dx.doi.org/10.1353/tam.2014.0092.

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I’ve passed two frightful years due to this same gang, and was even robbed by them,” wrote the priest Dámaso Martínez on September 29, 1857. “I suffered all of this, but did not think my own life was in danger. Today, this is not the case. … I believe the Indians have sold my life to them.During the nine months prior to the writing of this report to the Guadalajara See, the parishioners of Santa Maria del Oro had presented a series of demands for money in the priest’s possession. Some 400 pesos had been gained from the forced sale of their lay brotherhood’s property, and they wanted the money

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29

Fehler, T. "Lay Confraternities and Civic Religion in Renaissance Bologna. By Nicholas Terpstra. New York: Cambridge University Press, 1995. 251 pp. $59.95." Journal of Church and State 39, no. 3 (1997): 587–88. http://dx.doi.org/10.1093/jcs/39.3.587.

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30

Morgan, Stephen. "‘Em Procissão Solene a Deus Orando, para os Batéis Viemos Caminhando’—The Long Ebb-Tide of Catholic Public Piety in the Former-Portuguese Enclave of Macao." Religions 12, no. 3 (2021): 193. http://dx.doi.org/10.3390/rel12030193.

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When the City of the Name of God of Macao marked 400 years of Portuguese administration in 1956, the Catholic community’s participation was marked by a wide range of activities that included liturgical celebrations, public processions and other devotions that involved large numbers of the lay faithful, members of confraternities, in addition to the clergy and religious of the enclave. Twenty-one years later the Diocese of Macao celebrated its own quatercentenary with celebrations of a decidedly more sober character and at the retrocession of Macao to Chinese control in December 1999, other tha

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31

Dehmer, Andrea. "Painted Processional Banners of Religious Lay Confraternities in Northern and Central Italy from their Beginnings Until the Era of Counter-Reformation." Confraternitas 10, no. 1 (1999): 15–16. http://dx.doi.org/10.33137/confrat.v10i1.13143.

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32

Banker, James R. "Liberty, Charity, Fraternity: Lay Religious Confraternities at Bergamo in the Age of the Commune.Lester K. Little , Sandro Buzzetti , Giulio Orazio Bravi." Speculum 66, no. 3 (1991): 665–66. http://dx.doi.org/10.2307/2864264.

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33

Weakland, John E. "Lay Confraternities and Civic Religion in Renaissance Bologna. By Nicholas Terpstra. Cambridge, U.K.: Cambridge University Press, 1995. xx + 251 pp. $59.95." Church History 66, no. 3 (1997): 594–96. http://dx.doi.org/10.2307/3169500.

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34

Borsay, Peter, Elizabeth Musgrave, and Georgia Clarke. "Nicholas Terpstra, Lay Confraternities and Civic Religion in Renaissance Bologna. Cambridge: Cambridge University Press, 1995. xx + 251pp. 13 figures. 7 tables. Bibliography. £37.50." Urban History 24, no. 1 (1997): 114–15. http://dx.doi.org/10.1017/s0963926800012268.

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35

Aftyka, Leszek. "CHARITY OF THE CATHOLIC CHURCH IN MEDIEVAL POLAND." Mountain School of Ukrainian Carpaty, no. 19 (November 27, 2018): 23–25. http://dx.doi.org/10.15330/msuc.2018.19.23-25.

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Charity in the Christian tradition is a voluntary form of care and help, which consists in material support provided by wealthy people to the weak, poor and helpless. The article discusses the most important form so institutional assistant ce provided by clergy, religious or dears, confraternities and corporations - guilds. In the Middle Ages, the greatest social problems were poverty, begging and vagrancy. The actual guardian of the poor was the bishop, where he was obliged to collect funds "provided by the faithful members during the monthly services, from the Sunday collection and imp

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36

Wright, A. D. "Reviews : Nicholas Terpstra, Lay Confraternities and Civic Religion in Renaissance Bologna, Cambridge, Cambridge University Press, 1995; ISBN 0-521-48092-2; xx + 251 pp.; £37.50/$59.95." European History Quarterly 28, no. 3 (1998): 423–24. http://dx.doi.org/10.1177/026569149802800310.

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37

Paque, Vicente Henares. "La Hermandad de Nuestra Señora de la Soledad de Marchena. Cultos y piedad popular en el siglo XVII." Confraternitas 19, no. 1 (2008): 3–10. http://dx.doi.org/10.33137/confrat.v19i1.12445.

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Over the centuries, the citizens of Marchena (a town 60 km south of Seville, Spain) have gathered in brotherhoods or confraternities in order to venerate the Virgin Mary with special devotions and with painted or sculpted images of her. The local cult surrounding the image of Our Lady of Solitude is particularly noteworthy, being the oldest documented Marian image in the Holy Week celebrations in the entire province of Seville and, without a doubt, one of the most ancient in all of Andalusia. The brotherhood charged with the care of this image was founded in 1567 under the protection of the du

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38

Black, Christopher F. "Lay confraternities and civic religion in Renaissance Bologna. By Nicholas Terpstra. (Cambridge Studies in Italian History and Culture.) Pp. xx + 251. Cambridge: Cambridge University Press, 1995. £37.50. 0 521 48092 2." Journal of Ecclesiastical History 48, no. 2 (1997): 359–61. http://dx.doi.org/10.1017/s0022046900019837.

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39

Klebanoff, Randi. "Nicholas Terpstra. Lay Confraternities and Civic Religion in Renaissance Bologna. (Cambridge Studies in Italian History and Culture.) Cambridge and New York: Cambridge University Press, 1995. xx + 251 pp. n.p. ISBN: 0-521-48092-2." Renaissance Quarterly 51, no. 2 (1998): 596–97. http://dx.doi.org/10.2307/2901579.

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40

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

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Marian guilds and confraternities proliferated in fifteenth-century Brabant. They gave expression to the pride, devoutness and community spirit of the urban middle classes. Their chapels were invested with all the riches their members could afford: altarpieces, stained-glass windows, painted statues, silk and velvet cloth, gold and silverware, and other expensive ornaments. But the jewel in the crown for every confraternity was polyphony. Prestigious Marian confraternities such as those at 's-Hertogenbosch, Bergen op Zoom and Antwerp were among the major musical establishments of the Low Count

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41

Bornstein, Daniel. "Liberty, Charity, Fraternity: Lay Religious Confraternities at Bergamo in the Age of the Commune. By Lester K. Little. Smith College Studies in History 51. Northampton, Massachusetts: Smith College and Pierluigi Lubrina Editore, 1988. 227 pp. $21.00 paper." Church History 59, no. 4 (1990): 548–50. http://dx.doi.org/10.2307/3169156.

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42

Meznar, Joan. "Our Lady of the Rosary, African Slaves, and the Struggle Against Heretics in Brazil, 1550-1660." Journal of Early Modern History 9, no. 3 (2005): 371–97. http://dx.doi.org/10.1163/157006505775008455.

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

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43

Rosser, Gervase. "Liberty, Charity, Fraternity. Lay religious confraternities at Bergamo in the age of the Commune. By Lester K. Little. (Smith College Studies in History, 51.) Pp. 227 + map and 4 plates. Bergamo: Pierluigi Lubrina Editore/Northampton, Mass.: Smith College, 1988 (1989). $21 (paper). 0 87391 040 0." Journal of Ecclesiastical History 41, no. 4 (1990): 681–83. http://dx.doi.org/10.1017/s0022046900075795.

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44

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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45

Sánchez-Raygada, Carlos. "Confraternities’ Constitutions and Patronato Real in 18th-century Lima." Rechtsgeschichte - Legal History 2020, no. 28 (2020): 324–25. http://dx.doi.org/10.12946/rg28/324-325.

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46

Hughes-Johnson, Samantha. "Early Medici Patronage and the Confraternity of the Buonomini di San Martino." Confraternitas 22, no. 2 (2012): 3–25. http://dx.doi.org/10.33137/confrat.v22i2.17129.

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Medici confraternal patronage is usually associated with public spectacle. Nevertheless, the bonds that this family forged with smaller lay brotherhoods (though the intent was perhaps equally political as with larger groups) can reveal a contrasting view of the clan. Previous studies concerning the confraternity of the Buonomini di San Martino are few and fall primarily within the field of social history. This interdisciplinary article considers the form and function of the fresco decoration in the confraternity’s oratory in tandem with fresh, unpublished archival data. This, in turn, provides

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47

Quinteros, Víctor Enrique. "“Profaning the sacred holidays with rites and gentilician ceremonies”. Confraternities, power and religiosities. Salta, 1750-1810." Quinto Sol 22, no. 2 (2018): 1–20. http://dx.doi.org/10.19137/qs.v22i2.1935.

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48

Fernandes, Gonçalo Poeta, Adriano Costa, and Rui Cerveira. "Gastronomic Identity and the Role of the Confraternities in the Valorisation of Local Products. The Confraternity of Bucho Raiano in the Promotion of Culture and Inland Tourism." European Countryside 16, no. 1 (2024): 151–67. http://dx.doi.org/10.2478/euco-2024-0009.

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Abstract Considering gastronomy as a source of expression of local culture, its use in tourism can contribute to enhancing and adding value to the destination, as well as encourage the pride of the local community, stimulating its production and consumption, and its dissemination outside the region. Bucho Raiano is a gastronomic product of identity and representativeness for the inland border region of Portugal (Riba Côa), for which its confraternity seeks the dissemination, the promotion of its consumption, and enhancement as a cultural resource. In this context, we seek to frame the Bucho Ra

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Hilje, Emil. "Matrikula bratovštine Gospe od Umiljenja i Sv. Ivana Krstitelja u Znanstvenoj knjižnici u Zadru." Ars Adriatica, no. 2 (January 1, 2012): 97. http://dx.doi.org/10.15291/ars.442.

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The Mariegola of Our Lady of Tenderness and St John the Baptist and St John the Baptist (Mariegola della B. V. d’Umiltà e di S. Giovanni Battista del Tempi in Venetia) was obtained at Venice in the mid-nineteenth century by Aleksandar Paravia. The Paravia Library was bequeathed to the Research Library at Zadar, where this work is kept today. It is a codex manuscript containing three painted miniatures and a large number of decorated initials. It is akin to similar mariegole of various Venetian confraternities from the second half of the fourteenth century. However, it happens that this codex h

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

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Abstract This study employs a 1561 tax census to survey estimated property incomes in Florence with particular attention to lay and ecclesiastical religious institutions. Its key findings are five. First, religious institutions were collectively the wealthiest corporate entities in the city, holding one fifth of all residential properties and one third of all workshops, and drawing 20.2 percent of all property income generated within city walls. Second, many were civic- and lay-religious institutions such as confraternities and hospitals. Third, the property income of religious houses was dist

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