On Thursday, the security firm Crowdstrike published detailed findings on Nigerian confraternities, cultish gangs that engage in various criminal activities and have steadily evolved email fraud into a reliable cash cow.
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Traipsing across Venice in search of Tintoretto clarified how thoroughly a Christian faith animated the formal invention of his greatest paintings, which I often found in obscure churches and cash-poor confraternities.
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Female confraternities have supplied spies for allied male confraternities as well as acting as prostitution syndicates. In the past few years, members of confraternities such as the Neo-Black Movement have been investigated by law enforcement in different countries around the globe, i.e. Canada, the UK and Italy.
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Confraternities of priests - in distinction from the many confraternities open to lay persons - reached an important place of influence in the Roman Catholic Church by the end of the nineteenth century. At that point, the Apostolic Union, the Priests' Eucharistic League, and the Priests' Communion League, had become established widely in many countries. There were also such confraternities operating nationally.
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The Opera Pia dei Poveri Mendicanti replaced confraternities’ charities. This is because the ruling elites thought that confraternities were unable to fully provide enough support for the poor in Bologna; thus, charity became a government policy implemented by the ruling elite. Charity was a primary concern of confraternities as giving help to the poor such as feeding or clothing them was a Catholic sacrament and these organizations were Catholic- based institutions. Confraternities made it their goal to aid the unfortunate because Jesus Christ would save the souls of those who were charitable because they would be following his teachings.
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New York: Robert Appleton Company, 1912. 17 Aug. 2014 Some confraternities were very widely spread, especially in the cities of the Middle Ages. Confraternities could be important and wealthy institutions for the elite, as in for example, the Scuole Grandi of Venice.
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Although their original reason for being was to help their members achieve personal salvation, the Central Italian confraternities became increasingly social and political during their formative centuries (particularly the twelfth and thirteenth centuries). Some of these confraternities became powerful social influences as well in their communities. Often confraternity members began the work on their personal salvation by donating food and other alms to the poor; but in many central Italian cities, like Bergamo, the confraternities became so involved in the community that they provided dowries for young women, ransomed soldiers held captive by enemy governments, and provided restitution to victims of disasters and crime.Cossar, Roison. “The Quality of Mercy: Confraternities and Public Power in Medieval Bergamo.” This social benevolence, however, was not the focus of all of these confraternities.
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17 Aug. 2014 Confraternities had their beginnings in the early Middle Ages, and developed rapidly from the end of the twelfth century from the rise of the great ecclesiastical orders. The main object and duty of these societies were, above all, the practice of piety and works of charity. There are various confraternities of the Cord, whose members wear a cord as insignia just as members of other confraternities wear a scapular.
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Including the confraternities of St. Rocco and St. Martin at Ripetto, the care of the sick.
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The Latin word sodalis means "companion", a sodality being an organization of companions or friends. The sodalities of the Church are pious associations and are included among the confraternities and archconfraternities. Joseph Hilgers, writing in the Catholic Encyclopedia, states that it would not be possible to give a definition making a clear distinction between the sodalities and other confraternities. Confraternities and sodalities had their beginnings after the rise of the confraternities of prayer in the early Middle Ages (around 400–1000 AD), and developed rapidly from the end of the 12th century, with the rise of the great ecclesiastical orders, such as the Dominicans, the Carmelites, and the Servites.
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There are many other confraternities which cannot be comprised within any of these groups, because of the combination of colours in their habits. The various confraternities were well represented in France from the thirteenth century on, reaching, perhaps, their most flourishing condition in the sixteenth century.
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The beginning of the 18th century witnessed a significant growth in Marian confraternities, such as the Confraternities of the Rosary. A small number of such confraternities had started sometime in the 15th century, through the preaching of Alan de Rupe. Their numbers began to grow under the supervision of the Dominicans, which also helped create a more uniform format for the Rosary. An important Apostolic Constitution on the Rosary Confraternity was issued by Pope Leo XIII in 1898.
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Heckmann, Ferdinand. "Confraternities of the Cord." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908.
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Nicole von Germeten, Black Blood Brothers: Confraternities and Social Mobility for Afro-Mexcians. Gainesville: University of Florida Press 2006.Karen B. Graubart, “So Color de una Cofradía: Catholic Confraternities and the Development of Afro-Peruvian Ethnicities in Early Colonial Peru,” Slavery & Abolition 33 , no. 1 (2012), 43-64.
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Since a few years ago it also incorporates several confraternities of the Mercy from various regions of Portugal.
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Confraternities proliferated during the 19th century, when the country was independent but still lived under the regime of slavery. For each profession, race and nation -- because the African slaves and their descendants came from different places with different cultures -- a separate irmandade was founded. There were confraternities for the rich, poor, musicians, blacks, whites, etc. There were almost none for women and in the male confraternities women entered as dependents to ensure they would receive benefits from the corporation after the death of their husbands.
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Barnes, Andrew E., "The Transformation of the Penitent Confraternities Over the Ancien Regime", Confraternities and Catholic Reform in Italy, France, and Spain, John Patrick Donnelly, Michael W. Maher, eds., Truman State University Press, 1999 The penitential confraternities were a phenomenon typical of southern France.Tackett, Timothy. Priest and Parish in Eighteenth-Century France, Princeton University Press, 2014 In the sixteenth century they were established in the French cities, and by the seventeenth had gained momentum in rural area, where women joined as well as men.
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Central Italian flagellant confraternities evolved and emerged from Central Italian confraternities that originated in the tenth century. The members of these original confraternities were lay persons (usually men, but sometimes women) who were devoted to religious life. These groups promoted religious life but were independent of the church and offered an alternative form of service for those church members who did not want to commit themselves to the strict behaviors of monastic or convent life.Fenley, Laura. Confraternal Mercy and Federico Barocci’s Madonna Del Popolo: An Iconographic Study p.
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In 1674 he received six papal bulls of indulgences from Pope Clement X for confraternities and seminaries dedicated to the Sacred Hearts.
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The deep-rooted Catholic culture town is also evidenced by the institution of four lay confraternities and some convents male and female religious.
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The confraternities were thus provided payment and weapons to use against student activists, though the weapons were often used in deadly inter-confraternity rivalries."Cults of violence", The Economist, 31 July 2008 Sociologist Emeka Akudi noted that some university vice-chancellors protected confraternities which were known to be violent and used them to attack students deemed troublesome. During this period the confraternities introduced a new tradition of carrying out traditional religious practices, including Vodun, before any other activity. Perhaps in reaction to the changes, in 1984 Wole Soyinka declared that the Seadogs should not operate on any university campuses.
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These organized groups of lay men and women, were sanctioned by the Roman Catholic Church, gave their activities legitimacy in Spanish colonial society. These black confraternities were often funded by Spaniards and by the church hierarchy., were actually largely supported by Spaniards, going so far as to even fund many of them. And although this support of the confraternities on the part of Spaniards and the Church was indeed an attempt to maintain moral control over the Black African population, the members of the confraternities were able to use these brotherhoods and sisterhoods to maintain and develop their existing identities.
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These are all organised by their respective confraternities. On the night between 24 and 25 December, a solemn mass is held to celebrate Christmas.
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During the 13th century, confraternities were also founded which emphasized instead the need for personal mortification of the flesh as a way to salvation.
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The Central Italian confraternities became identified as one of two types. The first type of confraternity, called Laudesi, processed through their towns singing songs in praise of God; the second kind of confraternity, known as battuti or disciplinati, flagellated themselves during somber public processions. With the advent of this second type of confraternity, flagellation became commonly associated with the Central Italian confraternities of the later Middle Ages.
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Nearly thirty confraternities and corporations also funded windows and are also shown, including those for carpenters, labourers, wine growers, masons, stone cutters, drapers, furriers and bakers.
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Archconfraternity of the Most Precious Blood refers to a Roman Catholic archconfraternity, associated with confraternities which make it their special object to venerate the Blood of Christ.
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An archconfraternity (Spanish: archicofradía) is a Catholic confraternity, empowered to aggregate or affiliate other confraternities of the same nature, and to impart to them its indulgences and privileges.
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Organized by the Cathedral Chapter, by the confraternities of the Mercy and of Holy Cross, and by the committee on Holy week, this stately procession – one of the most solemn and touching – takes the bier of the slain Lord through the city streets. It is accompanied by those and other confraternities, by the Knights of the Sovereign Military Order of Malta and of the Order of the Holy Sepulchre of Jerusalem, by the Chapter of the Cathedral and by numerous authorities. Integrated also in the procession is the platform with the Holy Cross and another one with Our Lady of Sorrows. In a sign of mourning, the canons and members of Confraternities go with their heads covered.
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This includes, besides the Stigmati of St. Francis, the confraternities of St. Rose of Viterbo, The Holy Cross of Lucca, St. Rosalia of Palermo, St. Bartholomew, St. Alexander, etc.
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The Opera Pia dei Poveri Mendicanti replaced an earlier plan: the Compagnia dei Poveri Mendicanti. The Opera was a Catholic based service consolidated by Pope Pius IV. Wealthy patricians worked from inside confraternities to achieve public policy in helping the poor; later, these elites became part of the Opera. In addition, some members were derived from the Senate of Bologna. The Opera amalgamated many confraternities’ charities such as Ospedale (hostels) into larger ones.
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The Archconfraternity of Voluntary Catechists (loosely corresponding to the French Oeuvre des Catéchismes) was founded to help parish priests in giving religious instructions to children attending the primary schools in Paris and other parts of France, after these had been laicized. In 1893, Pope Leo XIII gave it the rank of an archconfraternity with power to affiliate all similar confraternities in France. The indulgences granted to all these confraternities are very numerous.
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Many confraternities built their own churches. This was the case of the Church of Rosário in Barroquinha. The Sisterhood of Good Death maintained close contact with this church and its confraternity.
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The entry was repeated in Nuttall's Encyclopedia 1907. The confraternities of penitents of Marseille were traced to the end of the 15th century by A. E. Barnes. Compare the Magdalen Asylums.
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St. Anthony Chaplets help devotees to meditate on the thirteen virtues of the saint. Some of these chaplets were used by members of confraternities which had Anthony as their patron saint.
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Confraternities in Nigeria are secret-society like student groups within higher education that have recently been involved in illegal and violent activities. The exact death toll of confraternity activities is unclear. One estimate in 2002 was that 250 people had been killed in campus cult-related murders in the previous decade, while the Exam Ethics Project lobby group estimated that 115 students and teachers had been killed between 1993 and 2019. A poster warning against confraternities in Nigeria.
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In addition to this politico- administrative arrangement, the slaves obviously had their own specific religious organisations as confraternities, whose functions were not limited to the spiritual lives of the members. The confraternities took on multiple social functions which became most apparent after the manumission of a slave. For slaves, manumission usually represented the passage of the slave from the wardship of the master to that of the confraternity, which substituted for the extended family or tribe.
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Each Confraternity organization has a set of rules or by-laws to follow which every member promises to live by. Even though the Catholic Church works in harmony with the confraternity, these rules are not religious vows, instead merely rules set up to govern the confraternal organization.Christopher Black and Pamela Grovestock, Early Modern Confraternities in Europe and the Americas, (Aldershot, England: Ashgate, 2006), 1. Some confraternities allow only men, while others allow only women or only youth.
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This group includes the confraternities which seek mainly to attain piety, devotion and the increase of love of God by special devotion to God, the Blessed Virgin, the angels, or the saints.
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They also took up the responsibility of providing basic medical services as nurses. Women were often in charge of acquiring funding for the confraternity through limosnas (alms), a form of charity, because they were, evidently, better at it than the men. That being said, some Spanish heritage women that were wealthy decided to fund some of these confraternities directly. This establishment of wealth also led to a shift in tendencies in female empowerment and involvement in confraternities in the 18th century.
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Other confraternities of white Penitents have included the Confraternity of the Blessed Sacrament of St. John Lateran and the Confraternity of the Blessed Sacrament and of the Five Wounds at San Lorenzo in Damaso.
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Embracing the confraternities of Sts. Ursula and Catherine, the red robe being confined with a green cincture; St. Sebastian and St. Valentine, with a blue cincture; and the Quattro Coronati, with a white cincture, etc.
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Collective labor cultivated the confraternities' lands, which included raising the traditional maize, beans, and cotton. But confraternities also later pursued cattle ranching, as well as mule and horse breeding, depending on the local situation. There is evidence that cofradías in southern Campeche were involved in interregional trade in cacao as well as cattle ranching. Although generally the revenues from crops and animals were devoted to expenses in the spiritual sphere, cofradías' cattle were used for direct aid to community members during droughts, stabilizing the community's food supply.
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250px The Opera Pia dei Poveri Mendicanti was a civic welfare institutional service created in Bologna, Italy, in the 16th century by a group of ruling patricians to care for sick and poor people. The service included taking control of hostels, infirmaries, and foundling homes, as well as orphanages, which were initially controlled by confraternities. It represented the government taking control of these privately funded institutions. The reason the ruling elites decided to do this is because they believed they could provide more help than the confraternities.
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In October is the feast of the Madonna del SS. Rosario (Our Lady of the Most Holy Rosary) and in November is the Feast of St. Charles Borromeo with a procession and the inflating of a giant hot air balloon in the Piazza Jaringhi. The town has several ancient religious organizations known as Confraternities. There are four still in existence: San Carlo, SS. Rosario, Madonna di Loreto and Santa Croce. The Confraternities are each responsible, along with the Pastor, for the coordination of the various festas.
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The confraternities were instrumental in providing a smooth transition from communal government to the signoria political structure in the 15th century.Cossar. As the confraternities became absorbed into the social and political structure of the signoria and as the plague disappeared, the driving forces that promoted flagellation also faded away. While personal mortification of the flesh remained an acknowledged choice of personal worship in the Roman Catholic Church, public flagellation was no longer promoted, nor a common public display, by the time of the Renaissance.
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Nigeria is home to a substantial network of organized crime, active especially in drug trafficking. Nigerian criminal groups are heavily involved in drug trafficking, shipping heroin from Asian countries to Europe and America; and cocaine from South America to Europe and South Africa. The various Nigerian Confraternities or "campus cults" are active in both organized crime and in political violence as well as providing a network of corruption within Nigeria. As confraternities have extensive connections with political and military figures, they offer excellent alumni networking opportunities.
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Astorga, Spain, on the Palm Sunday Confraternities of Penitents are Roman Catholic religious congregations, with statutes prescribing various penitential works. These may include fasting, the use of the discipline, the wearing of a hair shirt, etc.
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In 1983 students at the University of Calabar in Cross River State founded the Eternal Fraternal Order of the Legion Consortium (the Klan Konfraternity), the Supreme Vikings Confraternity (the Adventurers) the following year. This time period saw a drastic change in the role of the confraternities. The coup of Ibrahim Babangida in 1983 caused a large degree of political tension. Military leaders, beginning in the 1980s, began to see the confraternities as a check on the student unions and university staff, who were the only organized groups opposing military rule.
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On July 10, 1999, one of the most notable single attacks occurred at Obafemi Awolowo University (OAU) in Ife. OAU had been considered one of the safest universities in the country, largely due to student-organized resistance to the confraternities. After one cult member was shot and killed during an attempted kidnapping in 1991, the confraternities appeared to stay away from the university. In February 1999, student leaders organized a campus-wide search, which found eight secret cult members who were stockpiling machine guns and other weapons in their dorm room.
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These battuti or disciplinati confraternities used artists to help dramatize their belief in the importance of flagellation. The gonfalon, or banner carried by the confraternities during their processions, often depicted this concept. Laura Fenley describes the impact of these gonfaloni and their message to the communities of worshippers:Fenley, pp. 15-16 > One typical plague gonfalone is Benedetto Bonfigli’s painting of 1464, now > in the church of San Francesco at Prato in Perugia, which likens the plague > to arrows thrown down at a sinful humanity by an angry God.
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Nigerian police officer at the Eyo festival in Lagos Nigeria is home to a substantial network of organised crime, active, especially in drug trafficking. Nigerian criminal groups are heavily involved in drug trafficking, shipping heroin from Asian countries to Europe and America; and cocaine from South America to Europe and South Africa. Various Nigerian Confraternities or student "campus cults" are active in both organised crime and in political violence as well as providing a network of corruption within Nigeria. As confraternities have extensive connections with political and military figures, they offer excellent alumni networking opportunities.
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African Diaspora Archeology Newsletter, vol. 8, no. 5, article 13. Africans formed and joined religious confraternities, lay brotherhoods under the supervision of the church, which became religious and social spaces to reinforce ties of individuals to larger community.
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The most public of devotions were the processions that occurred on Holy Thursday and Corpus Christi. Among the confraternities of this group are those of St. Joseph, St. Julian in Monte Giordano, Madonna del Giardino, Santa Maria in Caccaberi, etc.
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St. Bonaventure, at that time Inquisitor-general of the Holy Office, prescribed the rules, and the white habit, with the name Recommendati B. V. M.McGahan, Florence. "Confraternities of Penitents." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911.
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Confraternities of the Cord are pious associations of the faithful, the members of which wear a cord or cincture in honour of a saint, to keep in mind some special grace or favour which they hope to obtain through his intercession.
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The Rosary Cantoral: Ritual and Social Design, pp.70-72, 2008 Rosary confraternities in Venice and Florence were formed in 1480 and 1481.Winston- Allen, Anne. Stories of the rose: the making of the rosary in the Middle Ages, 1997 p.
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This place is also known in Seville as arco del Postigo. Much of the walls was demolished by the City Council of Seville in the 19th century on the occasion of the new urbanization and ensanche of the city. Currently only they remain completes the puerta de la Macarena and this postigo, and preserved little remains of what were the puerta Real, the puerta de Córdoba and postigo del Carbón. For the architectural environment and narrowness, it is one of the favorite points of the confraternities to see pass the Confraternities of the Holy Week in Seville.
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A few girls in cities attended schools run by cloistered nuns. Some entered convent schools at around age eight, “to remain cloistered for the rest of their lives.”Aizpuru, “Education: Colonial,” p. 437. There were some schools connected to orphanages or confraternities.
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Her bare feet crush the serpent coiled on the top of a star-studded globe. The statue was originally placed in an alcove containing the altar of the Confraternities of the Holy Rosary, before being re-located to above the main altar.
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Bertrand of Toulouse then entered an alliance with Baldwin I of Jerusalem. A whole network of confraternities was existing at this time. In 1110 a council convened after William-Jordan was killed. After this, there seems to have been reconciliation between Antioch and Edessa.
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Vincent de Paul and Louise de Marillac Antoine died in 1625. Widowed and lacking financial means, she had to move. Vincent lived near her new dwelling. At first, he was reluctant to be her confessor, as he was busy with his Confraternities of Charity.
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Confraternities had their beginnings in the early Middle Ages, and developed rapidly from the end of the twelfth century. The main object and duty of these societies were, above all, the practice of piety and works of charity.Hilgers, Joseph. "Sodality." The Catholic Encyclopedia. Vol. 14.
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69 In the 16th century, Rosary confraternities for women spread in France and Italy, partly because women were excluded from most other societies and because this type did not involve common masses or processions, only private prayer.Black, Christopher F., Italian Confraternities in the Sixteenth Century, 2003 p. 103 In 1571 Pope Pius V called for all of Europe to pray the rosary for victory at the Battle of Lepanto, in which the Christian belligerents included the Papal States. The Christian victory at Lepanto was at first celebrated as the feast of "Our Lady of Victory" on October 7, but was later renamed the Feast of Our Lady of the Rosary.
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Mastoridis Klimis (1998) The first greek typographic school, Hyphen, vol.1, No 2, pp. 75-86 After the fall of the Venetian Republic all confraternities were officially closed by an edict from Napoleon in 1806. The Scuola's funds and many of its precious objects were confiscated.
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If they are on different sides, the males are normally on the left for the viewer, the honorific right-hand placement within the picture space. In family groups the figures are usually divided by gender. Groups of members of confraternities, sometimes with their wives, are also found.
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"Alanus de Rupe." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 30 April 2014Camiz, Franca Trinchieri and McIver, Katherine I., Art and music in the early modern period, p.31, 2003 In 1475 James Sprenger formed one of the first rosary confraternities in Cologne.
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During a pastorate of some twenty-five years he built costly churches and commodious school edifices; he also established several religious confraternities among his parishioners. Grateful for all he had done for them, the members of his parish erected a statue to him two years after his death.
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Vincent guided Louise to a greater balance in a life of moderation, peace and calm. In 1629, Vincent invited Louise to become involved in his work with the Confraternities of Charity."Life and Works of Louise de Marillac". Via Sapientiae, DePaul University She found great success in these endeavors.
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New York: Robert Appleton Company, 1911. 2 June 2017 With the support of Leopold I, Grand Duke of Tuscany, he attempted religious reforms, backed by the 1786 Synod of Pistoia.The Age of Absolutism and Unbelief: Febronianism and Josephism @ ELCore.NetNicholas Terpstra (2002), The Politics of Ritual Kinship: Confraternities, p. 272.
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Romulaldo de Gelo, El Humilladero, el Via Crucis y la Ermita de la Cruz del Campo, degelo.com, accessed online 2010-01-11, mentions the revival in 1957, but does not mention this precise date, nor does it mention descendants of the Marquis of Tarifa. Fourteen penitential confraternities from Seville walked the route of fourteen stations during Holy Week, culminating on Easter Sunday, April 21.El Sábado Santo, adornado con todos los primores de la primavera sevillana, constituyó triunfal y esplendoroso remate de nuestra Semana Mayor, ABC Sevilla 1957-04-21, p. 47 et. seq. cites for the modern revival in 1957 and the processions themselves, but not for the numbers of confraternities or stations.
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Some scapulars have extra bands running under the arms and connecting the rectangles to prevent them from getting dislodged underneath the wearer's top layer of clothes. Rosary and scapular The roots of devotional scapulars can be traced to the gathering of laity into confraternities for spiritual direction, whereby the faithful would be assigned some badge or token of affiliation and devotion. The image or message on the scapular usually reflects the order's focus, tradition or favored devotion.Francis de Zulueta, 2008, Early Steps In The Fold: Instructions for Converts, and Enquirers, Miller Press, page 300 Devotional scapulars and the indulgences attached to them grew along with the growth of Catholic confraternities during the 17th and 18th centuries.
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Female groups began operating as prostitution rings relatively early.Rotimi, p. 85 The majority of confraternities, as of 2005, were engaged in a variety of money-making criminal activities, ranging from cybercrime to armed robbery and kidnapping. Cult members may also get money from political figures, who wish to intimidate their opponents.
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Founded in 1261, San Giovanni Evangelista is the second oldest scuola in Venice.McGregor, Venice from the Ground Up, p. 156 Though scuola developed a primary meaning of "school", in Venice these organisations retain their medieval Latin meaning of confraternities, social organisations founded on spiritual principles.McGregor, Venice from the Ground Up, p.
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The week in the Church calendar of the Entry into Jerusalem, the Last Supper, the Crucifixion, and the Resurrection. The song is performed during the processions by religious confraternities that move slowly through the streets of cities and towns in southern Spain.Ángel Álvarez Caballero at p. 127.Domingo Manfredi Cano p. 183-184.
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In March 1590 he presided over a ceremony in which militia and city officials took an oath to defend Paris against Henry.John Patrick Donnelly, Michael W. Maher, Confraternities & Catholic reform in Italy, France, & Spain (1999), p. 170; Google Books. He blessed in May the monastic forces raised by Guillaume Rose for the defence.
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In the early 1990s, confraternity activities expanded dramatically in the Niger Delta as confraternities engaged in a bloody struggle for supremacy. The Family Confraternity (the Campus Mafia or the Mafia), which modeled itself after the Italian Mafia emerged. Shortly after their arrival, several students were expelled from Abia State University for cheating and "cultism", a reference to the voodoo-practicing confraternities, which marked the beginning of a shift of confraternity activities from the university to off campus. The consolidation of confraternity activities outside Nigerian University campuses was boosted by the nationwide renouncement of cultism by university students and the breakdown of traditional campus cults all over the country as a result of amnesty granted to all renounced cultists at the onset of the present democratic government.
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Apparitions often lead to the establishment of Marian confraternities, movements, and societies that seek to heed and spread the messages of a particular apparition, such as the Blue Army of Our Lady of Fátima. Occasionally, apparitions will introduce prayers that become incorporated into widespread Catholic practice, as in the case of the Fátima prayers.
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The obligations of the members are to care for the sick, bury the dead, provide medical service for those unable to afford it, and give dowries to poor girls. What distinguishes these White Penitents from those other confraternities is the circle on the shoulder of the habit, within a cross of red and white.
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The members are obliged to wear a cord having seven knots, and are exhorted to recite daily seven Glorias in honour of St. Joseph. Confraternities of the Cord of Saint Joseph must be aggregated to the archconfraternity in the Church of St. Roch at Rome in order to enjoy its spiritual favours and indulgences.
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Japanese children caused admiration among the Portuguese and seem to have participated actively in the resistance. Nagasaki remained a Christian city in the first decades of the 17th century and during the general persecutions other confraternities were founded in Shimabara, Kinai and Franciscans in Edo. The Christian martyrs of Nagasaki. 17th-century Japanese painting.
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In 1723 he was chosen assistant for France, an office which brought him to Rome. Here he worked effectively for the spread of the devotion. Returning from Rome in 1732, he again became rector at Lyons where he passed his last years. He lived to see the establishment of over 700 confraternities of the Sacred Heart.
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The Church generally remained exclusionary in the priesthood and kept separate parish registers for different racial categories. Black and indigenous confraternities (cofradías) provided a religious structure for reinforcement of ties among their members.Susan Schroeder, "Jesuits, Nahuas, and the Good Death Society in Mexico City, 1710-1767," Hispanic American Historical Review 80, no. 1 (2000), 43-76.
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Four Catholic devotional medals. From left to right, they depict the apparition of Our Lady of Lourdes; St. Bridget; Our Lady of Guadalupe; and St. Kateri Tekakwitha. Apart from the common run of pious medals, a number of various religious pieces were produced connected with places, confraternities, religious orders, saints, mysteries, miracles, devotions, &c.;, and other familiar types.
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Sepoltuario (pl. sepoltuari, Italian) is a register in which the burials in a specific Italian cemetery are noted. In the pre-modern era in Italy, sepoltuari were registers in which the sepulchers of families or confraternities were recorded in a particular church or in a specific cemetery. The analysis of these registers is an important source of historical documentation.
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Thompson O.P., Augustine. Cities of God: The Religion of the Italian Communes, 1125-1325, Penn State Press, 2010 According to Augustine Thompson O.P., "Common penitential life and mutual fraternity gave the members their common identity, not some shared special devotion." Most penitent confraternities took up some charitable activity. Around 1230, Florentine penitents established the Santa Maria Novella hospital.
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Fr. Jerome Paul Carvallo repaired this church and made additions to the Sanctuary. By 1904 the church building was rickety and the restoration was really important. In the two confraternities of the parish called "Church Confraternity" and "Fabrica", there were Rs. 40,000 in cash. Rev. Fr. Cajitan M. Pereira decided to build a new church. Rev.
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In medieval Europe during the 12th and 13th centuries, Latin Christendom underwent a charitable revolution.J. W. Brodman, Charity and Religion in Medieval Europe (2009) Rich patrons founded many leprosaria and hospitals for the sick and poor. New confraternities and religious orders emerged with the primary mission of engaging in intensive charitable work. Historians debate the causes.
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As Fenley explains, the painting portrays "Christ brandishing arrows and pointing to his own wounds in reminder of the constant threat of the plague, crisis, and the eternal judgment."Fenley, p. 17. Flagellant confraternities like this one frequently reminded their citizens of the flagellation of Jesus in order to promote and strengthen their own devotion to flagellation.
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The Kalands Brethren, Kalandbrüder in German, Fratres Calendarii in Latin, were religious and charitable associations of priests and laymen, especially numerous in Northern and Central Germany, which held regular meetings for religious edification and instruction, and also to encourage works of charity and prayers for the dead. From Germany the Kaland confraternities spread to Denmark, Norway, Hungary, and France.
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45, citing Gene A. Brucker, Florentine Politics and Society, 1343-1378 (Princeton UP, 1962), p. 310. of Florentines and the confiscation of their property throughout Europe. Initially, rather than attempting to disobey the interdict, Florentines organized extra-ecclesiastical processions (including flagellants) and confraternities, including the re-emergence of groups such as the Fraticelli, who had previously been deemed heretical.
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This practice started in Milan in the 1530s and 1540s by Capuchins such as Giuseppe da Fermo who promoted long periods of adoration. From Northern Italy it was carried to elsewhere in Europe by the Capuchins and Jesuits.Johnson, Timothy J., Franciscans at prayer, 2007, pp. 444–445Black, Christopher F., Italian Confraternities in the Sixteenth Century, 2003, p.
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Mullioned windows pierce the walls of the floor above, which was originally richly frescoed.Detached fresco fragments are conserved in the museum. and three tabernacles, the work of Filippo di Cristofano, 1412, frame the Madonna and Child, Saint Lucy and Saint Peter Martyr, patron of the brotherhood. The mid-14th century statues were installed here when the two confraternities joined in 1425.
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St. Denis Church, Havertown In January 1860 he was transferred to the mission at Lansingburgh, New York, where Galberry tore down the dilapidated St. John's Church in 1864 and built the new St. Augustine's. He also introduced the Sisters of St. Joseph of Carondelet and founded a convent for them; broke ground for a new cemetery; and established numerous confraternities.
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Luxembourg: Institut national de la statistique et des études économiques (STATEC), 2012. The privileges of the masters and confraternities of artisans were abolished in November 1795. Under the Austrian Netherlands, civil registrations (births, deaths, marriages) were left to the parishes, and linked to sacraments administered by the Church. From June 1796, this changed: registrations were performed by a civil registration officer.
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Antonio de Monroy was born in Santiago de Querétaro, México and ordained a priest in the Order of Preachers. He served as a missionary in MexicoBenedict M. Ashley, The Dominicans, ch. 6 and later represented Mexico at the Dominican chapter of 1677 where he encouraged the Rosary Confraternities. In 1677, he was appointed Master General of Order of Friars Preachers.
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The Roman Catholic Bona Mors Confraternity (Bona Mors is Latin for "Happy Death") was founded 2 October, 1648, in the Church of the Gesu, Rome, by Father Vincent Carrafa, seventh General of the Society of Jesus, and approved by the Popes Innocent X and Alexander VII.Bona Mors Confraternity - Catholic Encyclopedia article In 1729 it was raised to an archconfraternity and enriched with numerous indulgences by Benedict XIII. He authorized the father general of the Society of Jesus, who in virtue of his office, was the director, to erect confraternities in all churches of the Jesuit order. In 1827 Leo XII gave to the director general the power to erect and affiliate branch confraternities in churches not belonging to the Society of Jesus, and to give them a share in all the privileges and indulgences of the archconfraternity.
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The Mafia initiation ritual to become a made man in the Mafia emerged from various sources, such as Roman Catholic confraternities and Masonic Lodges in mid-19th century Sicily."Mafia's arcane rituals, and much of the organization's structure, were based largely on those of the Catholic confraternities and even Freemasonry, colored by Sicilian familial traditions and even certain customs associated with military-religious orders of chivalry like the Order of Malta." The Mafia from bestofsicily.com At the initiation ceremony, the inductee would have his finger pricked with a needle by the officiating member; a few drops of blood are spilled on a card bearing the likeness of a saint; the card is set on fire; finally, while the card is passed rapidly from hand to hand to avoid burns, the novice takes an oath of loyalty to the Mafia family.
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Rotimi, p. 84 Cults also charge annual membership fees of between 10,000 (US$80) and 30,000 naira. Frequent criminal activity for cults include intimidating professors into giving high grades, including by burning their cars or briefly abducting their children. Since the 1980s, confraternities have murdered people who are thought to have 'stolen' a member's girlfriend, or "sugar daddy" in the case of female groups.
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The chapel was reestablished by December 1, 1501. It is important to note that the chapel was restored in 1501 during the Medici's exile from Florence. It is clear, then, that other forces in Florence besides the Medici were concerned with the chapel. In addition to patronage of the chapels, certain of the guilds also provided support for some of the confraternities in Florence, which performed laude.
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Large processions have followed the catafalques of Popes. The households of the cardinals carried the catafalque of Pope Sixtus V in 1590. The bier, decorated with gold cloth, was followed by "confraternities, religious orders, students of seminaries and colleges, orphans and mendicants". In 1963, a million people filed past the catafalque of Pope John XXIII, which had been carried in procession to St. Peter's Basilica in Rome.
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Like all confraternities of Bahia, the Boa Morte has an internal hierarchy that administers the everyday devotions of its members. The leadership is made up of four sisters, responsible for organizing the public festival in August. They are replaced each year. At the top, in the most prominent position of the Irmandade da Boa Morte, is the Perpetual Judge, who is the eldest member.
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Ruling elite in Bologna controlled this organization. Membership was predominantly male; however, some women also participated within it. These people, in theory, used their power and money to create public institutions to help desperate people in Bologna. It was not supposed to be as restrictive as confraternities, which tended to focus on helping particular groups of people such as: fallen nobles, women, or orphans.
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The number of these confraternities increased to such a degree, Rome alone counting over a hundred, that the way of classifying them was according to the colour of the garb worn for processions and devotional exercises. This consisted of a heavy robe confined with a girdle, with a pointed hood concealing the face, the openings for the eyes permitting the wearer to see without being recognized.
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Its primary task was to attend and assist the convicts in their final hour and to provide for their burial. The Archconfraternity of Death provides burial and religious services for the poor and those found dead within the limits of the Roman Campagna. Other confraternities of Black Penitents are the Confraternity of the Crucifix of St. Marcellus and the Confraternity of Jesus and Mary of St. Giles.
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Sometimes the privileges of these heads of orders are imparted to bishops. The vicar-general may not erect confraternities unless he has been expressly delegated for the purpose by his bishop. Aggregation, or affiliation, as it is also called, may be made by those only who have received from the Holy See express powers for that purpose. They must make use of a prescribed formula.
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Pious associations of laymen existed in very ancient times at Constantinople and Alexandria. In France, in the eighth and ninth centuries, the laws of the Carlovingians mention confraternities and guilds. But the first confraternity in the modern and proper sense of the word is said to have been founded at Paris by Bishop Odo (d.1208). It was under the invocation of the Blessed Virgin Mary.
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Context and background of confraternities: Payne pp. 105-106, 183; French similarities, p. 106. Possessing a plaintive emotional intensity, and dramatic charge, the saeta is sung by the saetero, often from a balcony, and may be addressed to the statue of Jesus below, in his agony on the Via Dolorosa, or to that of his suffering mother Mary.José Carlos de Luna p. 51-52.
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Berenguer extended to the entire colony the requirement that no one be admitted into meetings of the guilds or confraternities without being decently dressed. He permitted women to work in jobs consistent with decency, even if the ordinances prohibited it. In June 1801, Spain made peace with Portugal, and in 1802 with Britain. (The news of peace with Britain was published in Mexico on September 9, 1802).
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The Scuola Grande of San Marco The Scuola Grande di San Marco is a building in Venice, Italy, designed by the well-known Venetian architects Pietro Lombardo, Mauro Codussi, and Bartolomeo Bon. It was originally the home to one of the Scuole Grandi of Venice, or six major confraternities, but is now the city's hospital. It faces the Campo San Giovanni e Paolo, one of the largest squares in the city.
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A church at the site was present since 1173, known as San Michele in Cameri. Later the church was also known as the Chiesa dei Bianchi (Church of the Whites), as opposed to the Chiesa del Santissimo Sacramento (Chiesa dei Rossi). Both churches belonged to flagellant confraternities, identifiable by their respectively colored robes. This church was erected by the Confraternity of St Michael Archangel, established officially in 1565.
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The Syndics of the Drapers' Guild by Rembrandt, 1662. A guild is an association of artisans and merchants who oversee the practice of their craft/trade in a particular area. The earliest types of guild formed as confraternities of tradesmen, normally operating in a single city and covering a single trade. They were organized in a manner something between a professional association, a trade union, a cartel, and a secret society.
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When Dewell was unable to match Deebam, the SVC created a second confraternity wing, the Icelanders (German), which would eventually be led by militia leader Ateke Tom. The Outlaws, another well-known street and creek confraternity, began as a splinter group of the Icelanders (German). In the late 1990s, all-female confraternities began to be formed. These include the Black Brazier (Bra Bra), the Viqueens, Daughters of Jezebel, and the Damsel.
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Growing from medieval confraternities that performed mystery plays and miracle plays for feast days and civic festivals, they were widespread in the Low Countries during the Renaissance period, with some survivals and revivals in subsequent periods down to the present day. They were often named after flowers or patron saints. The following list, arranged by the town, city, liberty or lordship in which a chamber was active, is incomplete.
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A number of these confraternities were established in France. Dedicated to the Virgin Mary, their robes often bore the image of Saint Jerome. Penitents Bleus were required to pray each morning five Our Fathers and five Hail Marys. Their statutes urged members to generously assist the poor and sick in the hospitals, prisons, and elsewhere, and to give alms to orphaned apprentices or at least contribute to the almoners.
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Posada de la Santa Hermandad, in Toledo, Spain, dating from the 15th century, now a historic site Santa Hermandad (, "holy brotherhood") was a type of military peacekeeping association of armed individuals, which became characteristic of municipal life in medieval Spain, especially in Castile. Modern hermandades in Spain, some of which evolved from medieval origins, are now for the most part religious confraternities retaining only a military structure and ethos.
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The church is also known because on the Friday of Holy Week, the Procession of the Dead Christ (Processione del Cristo Morto) leaves from this church. This elaborate ritual procession commemorates the passion of Christ. In the past, participating confraternities, including the one of this church, included flagellants. However, the procession still includes white gowned members anonymously parading under capirotes, carrying statues of the dead Christ and the Madonna Addolorata.
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This vision was interpreted to mean that Eskil would attain high ecclesiastical dignity and establish five confraternities. In 1131, his uncle, Asser (Asger), the first Archbishop of Lund, nominated him provost of the cathedral. In 1134 he was consecrated Bishop of Roskilde, and after Asser's death (1137) succeeded him as archbishop. He successfully defended the metropolitan rights of his see in spite of the protestations of the archbishop of Bremen.
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Under the leadership of Henry I, Duke of Guise, the Catholic confraternities and leagues were united as the Catholic League. Guise used the League not only to defend the Catholic cause but also as a political tool in an attempt to usurp the French throne.Carroll, p.432. The Catholic League aimed to preempt any seizure of power by the Huguenots and to protect French Catholics' right to worship.
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The Assisi Diocesan Museum, in the city of Assisi, was founded in 1941 by bishop Giuseppe Placido Niccolini to preserve the most important works of art of the Assisi Cathedral and of several oratories of Assisi's confraternities. The museum is located underneath the piazza of the cathedral and has a collection consisting of about 300 works of which 100 are on display, exhibited in the museum's nine sections.
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Pointed hats at 2017 Courir de Mardi Gras in rural Louisiana The Spitzhut is a traditional kind of headgear in Bavaria. Pointed hoods were used by various orders and Catholic lay confraternities for processions, e.g. the Semana Santa of Sevilla who wore the Capirote. Pointed hats are still worn in the rural Louisiana Mardi Gras celebrations by the Cajuns, the Courir de Mardi Gras, where they are known as capuchons.
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Stefano Carboni, Venice and the Islamic world, 828-1797, France, 2007,. p. 313. Molmenti Pompeo and Ludwig Gustav, The life and works of Vittorio Carpaccio, 1907, pp.150-160. In 1780 the Scuola degli Albanesi was suppressed and building became home to the Scuola dei Pistori (bakers). In 1808 the scuola, and all the other Venetian confraternities, was closed by Napoleonic laws and its works of art dispersed.
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Gemayel is also the author of books about the Maronite Church. Gemayel was a member of the Board of Councillors (2003–2004), the Council of Priests of dell'Arcieparchia Antélias (2003–2004), the Central Commission of the Maronite Patriarchal Synod and chaplain in various Catholic schools and Marian confraternities. He has published books on the Maronite Catholic Church. Apart from Arabic, Gemayel speaks French, English, Italian, German and Spanish.
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Some sinister confraternities have been formed to copy the Pyrates confraternity which led the Pyrates confraternity to dissociate itself from these organizations and also operate outside university campuses. The confraternity is also presently seen as a "political opponent" after several members in Port Harcourt where detained in jail for participating in the disruption of election campaigns in 1997. To date, over 25,000 people have belonged to the organization at various stages.
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While members of the mendicant orders of the Franciscan and Dominican Orders are some of the first to commission panels representing this subject matter, such works quickly became popular in monasteries, parish churches, and later homes. Some images of the Madonna were paid for by lay organizations called confraternities, who met to sing praises of the Virgin in chapels found within the newly reconstructed, spacious churches that were sometimes dedicated to her.
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Among his students were Juan de Mesa, originally from Córdoba and Alonzo Cano, originally from Granada, both prominent figures in the Spanish Baroque. Mesa is known particularly for processional images for penitential confraternities, including several that are used during Holy Week in Seville. Cano became an architect, sculptor, and painter, whose works can be seen in Seville, Madrid and his native Granada; he was the originator of the Baroque era of the school of Granada.
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Jerónimo Soares (1694), a benefactor of the Misericórdia, convoked a synod in 1699 and reformed the diocesan constitutions and those of many brotherhoods and confraternities. After his death the see remained vacant twenty years owing to differences between King João V and Rome. In 1740 Júlio Francisco de Oliveira was appointed. José do Menino Jesus (1783), a Carmelite, was a lover of art, as he showed by the statues he presented to the cathedral.
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The ceiling of the side aisles and crossing are groin vaulted but the main aisle has a flat ceiling reminiscent of a classical Roman Basilica. The ceilings and upper walls of the church are covered in fine baroque stucco ornamentation and statuary. There is also an attractive baroque pulpit and confessionals in the nave, carved from solid walnut. There are also several side altars in the aisles commissioned by the local nobility and religious confraternities.
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Anthony Lamell and John B. Mayer. In 1879 Father Nicholas Sorg became pastor, and was succeeded by Father Mayer, P.R., in 1888. Rev. John A. Nageleisen took charge in 1908. During the administration of Father Sorg a number of church societies and confraternities were established, while under Father Mayer the grand sanctuary was built, together with a large house on 1st Street, the rectory on 2nd Street, and a number of improvements made.
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By the 15th century, altarpieces were often commissioned not only by churches but also by individuals, families, guilds and confraternities. The 15th century saw the birth of Early Netherlandish painting in the Low Countries; henceforth panel painting would dominate altarpiece production in the area. In Germany, sculpted wooden altarpieces were instead generally preferred, while in England alabaster was used to a large extent. In England, as well as in France, stone retables enjoyed general popularity.
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Henry, Duke of Guise, founder and leader of the Catholic League Procession de la Ligue dans l'Ile de la Cité by François II Bunel (1522-1599). Musée Carnavalet. Confraternities and leagues were established by French Catholics to counter the growing power of the Lutherans, Calvinists and members of the Reformed Church of France. The Protestant Calvinists at that time dominated much of the French nobility, leading to active persecution of Catholics in some regions.
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The bailo was also involved in the Latin rite communities of the Ottoman Empire. They did things like getting churches that could be used by Venetians, and representing the Roman Catholics. The baili had active social lives and were present in confraternities, protected the company of the holy sacrament, patronized artists and artisans in the creation of religious objects and decorations for Latin-rite churches of Constantinople and Galata.Dursteler 2001, p. 7.
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Among "low church" Liberal Protestant, Protestant, Confessing Evangelical, or Pietist Lutherans, Evangelical Catholic Lutheranism is seen as a violation of Reformation ideals. While the Church authorities have often by various actions tried to prevent the formation of Catholic parishes within the European State Churches, the Catholic movement has been preserved by many confraternities, religious orders, and monastic communities. It is growing in countries such as Norway.Katolsk infiltrasjon i Statskirken... - Mens Vi Venter, nr.
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When Christianity became a world-religion and spread in all directions throughout the Roman Empire, it was at first tolerated, and enjoyed Government protection, along with many other cults in vogue. Religions had to receive licence from the State, which was jealous to secure itself against the danger of conspiracies maturing under the guise of religious confraternities. Largely through the influence of political considerations, Christianity soon became suspect, and a religio illicita. Its meetings thus became strictly conventicles.
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In the Early Middle Ages, most of the Roman craft organisations, originally formed as religious confraternities, had disappeared, with the apparent exceptions of stonecutters and perhaps glassmakers, mostly the people that had local skills. Gregory of Tours tells a miraculous tale of a builder whose art and techniques suddenly left him, but were restored by an apparition of the Virgin Mary in a dream. Michel Rouche remarks that the story speaks for the importance of practically transmitted journeymanship.
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"NIGERIA: Focus on the menace of student cults", IRIN, 1 August 2002 The Supreme Eiye Confraternity 1958 later metamorphosed into National Association of Airlords (NAA) in 1963 was formed in the University of Ibadan, making it the second oldest confraternity after the pyrate confraternity. In the 1980s confraternities spread throughout the over 300 institutions of higher education in the country. The Neo-Black Movement of Africa (also called Black Axe) emerged from the University of Benin in Edo State.
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Austin: University of Texas Press 1993. Confraternities (cofradías) were established to support the celebrations of a particular Christian saint and functioned as burial societies for members. During this period, an expression of personal piety, the Church promoted the making of last wills and testaments, with many testators donating money to their local Church to say Masses for their souls. For individual Nahua men and women dictating a last will and testament to a local Nahua notary (escribano) became standard.
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After serving as the Vice-Chancellor of the University of Benin, she joined the board of directors of Chevron-Texaco Nigeria. She is also on the board of HIP Asset Management Company Ltd, an Asset Management Company in Lagos, Nigeria. Professor Grace Awani Alele-Williams was a force to reckon with in the dark period for Nigeria's higher education. Then, the activities of secret cults, confraternities and societies had spread within the Nigerian Universities especially in University of Benin.
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01 from the Metropolitan Archdiocese of Ravenna, and exchanged territory with the Metropolitan Archdiocese of Ferrara Exchanged territory again on 1819.03.09 with Diocese of Padova The diocese had in the early 20th century, for a population of 190,400: 80 parishes, 300 churches, chapels and oratories; 250 secular priests, 72 seminarians, 12 regular priests and 9 lay-brothers; 90 confraternities; 3 boys schools (97 pupils) and 6 girls schools (99 pupils). Renamed on 1986.09.30 as Diocese of Adria–Rovigo.
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As a major leader of Syrian Catholic Church in India, Palackal Thoma Malpan (Fr.Thomas Palackal) introduced many Western practices among his people. These included the use of a Roman style white cassock by the clergy, in order to distinguish them from the clergy of the Jacobite Christians. Additionally, the use of a confessional and cemetery with boundary wall were mandated for all churches and confraternities were established for the greater participation of the laity in church services.
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Flagellation in these confraternities developed an even stronger tradition in the fourteenth century with the pandemic of The Plague or Black Death. Christian religious groups often expressed the belief that the plague was the wrath of an angry God, who was punishing his followers. In an effort to appease God, lay religious groups advocated punishing their own flesh to show God how they regretted their personal failures and how they were punishing themselves for their failures.
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Giovanni's early works have often been linked both compositionally and stylistically to those of his brother-in-law, Andrea Mantegna. In 1470 Giovanni received his first appointment to work along with his brother and other artists in the Scuola di San Marco, where among other subjects he was commissioned to paint a Deluge with Noah's Ark. None of the master's works of this kind, whether painted for the various schools or confraternities or for the ducal palace, has survived.
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The Council of Lyons in 1274 emphasized the need for the faithful to have a special devotion to the Holy Name of Jesus. The Dominicans, who were actively spreading the Christian message at this time in a crusade against the Albegensians took on the challenge and preached the power of the Holy Name of Jesus. They spread the devotion extremely effectively. In every Dominican church, altars, confraternities and societies were erected everywhere in honour of the Holy Name.
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In 1548 he invited into his diocese the Jesuit Silvestro Landini, who helped organize confraternities for the youth to encourage frequent confession.Gussago, pp. 61-62. In 1551, Bishop Chiari began to preach a series of sermons in the Cathedral on the subject of the Gospel of Saint Luke. His view, expressed in his synods, was that preaching was a prime duty of the clergy, and at the same time he wanted his people to hear the word of God.
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The romería as such begins on Sunday before Pentecost. However, pilgrims come from throughout Andalusia (and, nowadays, from throughout Spain and beyond), and typically travel an additional one to seven days beforehand, either on foot, on horseback or in horse-drawn carriages (or, nowadays, in some cases, modern modes of transport such as all terrain vehicles), generally sleeping outdoors. Many count this travel as the most important part of the pilgrimage. The pilgrims travel in groups known as religious confraternities.
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From the 14th century, Mazzorbo underwent a period of slow decline and became depopulated. San Pietro became impoverished. In 1736, Ferrazzi, a parish priest, complained about having to resort to act as a chaplain for the St. Matthew nuns to get some money because donations to the church were not enough to get by despite getting an annual income from two secular confraternities. With the dissolution of churches and monasteries ordered during Napoleon's occupation of Venice the derelict church was demolished.
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With regard to Popular Piety, the Congregation is also known for promoting devotion to the Passion among the faithful by the use of Black Scapulars usually worn by aspirants to the Passionist way of life. Different devotional practices such as Confraternities of the Passion, Devotion to the Five Wounds of Christ, The Seven Sorrows of The Blessed Virgin Mary, Stations of the Cross and various forms of the Office in honour of the Passion are still widely promoted among its members.
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Mackenzie Edward Charles Walcott, 2008, Sacred Archaeology Kessinger Publishing page 70 It is a somewhat large length of cloth suspended both front and back from the shoulders of the wearer, often reaching to the knees. It may vary in shape, color, size and style. Monastic scapulars originated as aprons worn by medieval monks, and were later extended to habits for members of religious organizations, orders or confraternities. Monastic scapulars now form part of the habit of monks and nuns in many Christian orders.
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The Confraternity subsumed four Confraternities that had been erected in Santa Maria in Aracoeli. It was raised to the rank of an archconfraternity, to which the rest were aggregated. The title of gonfalone, or standard-bearer, was acquired when the members elected a governor of Rome to represent the Avignon based Pope despite the violent opposition of aristocratic Roman families. Many privileges and churches were granted to this confraternity by succeeding pontiffs, the headquarters now being the church of Santa Lucia del Gonfalone.
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It has also been declared that confraternities which have no churches in the strict sense of the word, but only chapels, are exempt from this episcopal tax ("In Firmana, Cathedr."). As the cathedraticum pertains to episcopal rights, it is privileged and consequently no prescription can totally abrogate it. This is expressly declared by the S. Congregation of the Council (In Amalph., 1707), when it decrees that no contrary custom, even of immemorial antiquity, can exempt from the payment of this tax.
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Ceramic sacred clown by Kathleen Wall Jemez Pueblo, New Mexico The Pueblo clowns (sometimes called sacred clowns) are jesters or tricksters in the Kachina religion (practiced by the Pueblo natives of the southwestern United States). It is a generic term, as there are a number of these figures in the ritual practice of the Pueblo people. Each has a unique role; belonging to separate Kivas (secret societies or confraternities) and each has a name that differs from one mesa or pueblo to another.
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"The Aretine Polyptych by Pietro Lorenzetti: Patronage, Iconography and Original Setting." Journal of the Warburg and Courtauld Institutes 63 (2000), pp. 59-110. At the end of the 13th century, the Hospital sped up its physical expansion and internally began splitting up according to the different functions it held (such as headquarters for confraternities, caring for the sick, sheltering pilgrims, etc.). In 1404 the Council of Siena took control of the rector nomination process and made it a city office.
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Some of his laude were especially in use among the so-called Laudesi and the Flagellants, who sang them in the towns, along the roads, in their confraternities and in sacred dramatical representations. With hindsight, the use of the laude may be seen as an early seed of Italian drama that came to fruition in later centuries. The Latin poem Stabat Mater Dolorosa is generally attributed to Jacopone, although this has been disputed. It is a fine example of religious lyric in the Franciscan tradition.
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A bounty of 10,000 naira (US$30) was offered for his capture and one vigilante group reportedly abducted Omole's wife as ransom for his surrender. Students also manned checkpoints and carried out searches for cult members still on campus, arresting suspects. In one case, students worried about police leniency stormed a police station to re-seize a suspect they had previously turned over. Nigerian Education Minister Tunde Adeniran later dismissed Omole and ordered university administrators to eradicate confraternities from their campuses by September 1999.
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This is significant because the Afro-Mexican confraternity offered a space where typical Spanish patriarchy could be flipped. The confraternities offered women a place where they could adopt leadership positions and authority through positions of mayordomas and madres in the confraternity, often even holding founder's status. Status as a member of a confraternity also gave black women a sense of respectability in the eyes of Spanish society. Going as far, in some cases, as to grant legal privileges when being examined and tried by the Inquisition.
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As we have seen, the Italian lauda often shared the same music with the secular carnival song. However, the music grew out of a different and more spiritual tradition—namely the lay confraternities in Florence during the 12th and 13th centuries. These were groups of lay individuals that formed under the Dominican, Franciscan, and mendicant orders who devoted themselves to God, promoted the common good for themselves and the city, and practiced charitable works.Blake Wilson, Music and Merchants: the Laudesi Companies of Republican Florence.
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The concept was eventually further extended with medieval confraternities and guilds. In the early modern era, these were followed by fraternal orders such as freemasons and odd fellows, along with gentlemen's clubs, student fraternities, and fraternal service organizations. Members are occasionally referred to as a brother or – usually in religious context – Frater or Friar.Code of Canon Law, canon 588 § 1 Today, connotations of fraternities vary according to context including companionships and brotherhoods dedicated to the religious, intellectual, academic, physical, or social pursuits of its members.
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Blessed Gerard Thom (c. 1040–1120), lay brother in the Benedictine order and founder of the Order of Saint John of Jerusalem after the First Crusade in 1099. There are known fraternal organizations which existed as far back as ancient clan hero and goddess cults of Greek religions and in the Mithraic Mysteries of ancient Rome. The background of the modern world of fraternities can be traced back to the confraternities in the Middle Ages, which were formed as lay organisations affiliated with the Catholic Church.
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In the Arsenal of Venice, the gastaldi endured to the arrival of Napoleon, in the form of confraternities of craftsmen in the shipyards; the sign of the carpenters' guild, painted under the direction of Misier Zacharia d'Antonio in 1517 and renewed in 1753, under the gastaldia of Francesco Zanotto gastaldo and company, is in the Museum of Venetian History, Venice.Illustrated in Fernand Braudel, The Wheels of Commerce, 19 82, vol. II of Civilization and Capitalism p 314. In Old High German, gastaldus came to denote a steward.
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The Sisterhood's Festival brings together elements of Candomblé worship with an ancient Christian festival, the Assumption of the Virgin, whose origins are in the Orient. The festival reached Rome in the 7th century, spread through the Catholic world over the next two centuries, and was eventually brought from Portugal to Brazil, where it was known as the festival of Our Lady of August. Devotion to the Good Death was just as common in colonial and imperial Brazil as the confraternities. It has always been a popular cult.
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Eleanor was extremely wealthy and used much of her money for charity. In 1498, she spearheaded the creation of the Santa Casa da Misericórdia as confraternities with humanitarian purposes, especially the care of the poor, the sick, and abandoned children. The original foundations survive today, and more have since been founded in other towns and cities of Portugal and in the Portuguese colonies. Eleanor is also credited with having introduced the printing press to Portugal, when she commissioned a translation of Vita Christi into Portuguese.
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Novoa founded various religious confraternities in Huesca. He co-founded his religious congregation alongside his friend Saint Teresa Jornet Ibars on 27 January 1873 with the first house being established in Barbastro. In 1885 he was decorated with the Orden Civil de la Beneficencia Cross in recognition for his extensive humanitarian efforts in a cholera epidemic that struck Huesca. Novoa received papal approval from Pope Leo XIII for his order on 24 August 1887 but did not receive news of it until that September.
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See also Abramson and Hannon, pp. 98, 102–108; Penny, 117. By the 15th century the scene was often prominent in large polyptych altarpieces with many scenes in Northern Europe, and began to be the main scene on the central panel in some cases, usually when commissioned by lay confraternities dedicated to the Holy Name of Jesus, which were found in many cities. These often included donor portraits of members, though none are obvious in Luca Signorelli's Circumcision of Christ commissioned by the confraternity at Volterra.
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For a time, St. Leonard was the spiritual director of Maria Clementina Sobieska of Poland, the wife of James Stuart, the Old Pretender. St Leonard founded many pious societies and confraternities, and exerted himself to spread devotion to the Sacred Heart of Jesus, and the perpetual adoration of the Most Blessed Sacrament. He also began to insist that the concept of the Immaculate Conception of Mary be defined as a dogma of the faith."Feast of St. Leonard of Port Maurice" , Passionist Daily Reflections, 26 November 2012.
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Museo Thyssen-Bornemisza. Retrieved 2 August 2020 Christus joined the "Confraternity of Our Lady of the Dry Tree" sometime around 1462–63.Sterling (1971), 19 Both confraternities were patronized by members of the upper echelon of Burgundian society; Philip the Good's wife Isabella of Portugal, as well as most of the leading Burgundian nobles, upper-class families and foreign traders of Bruges, such as the Portinaris.Ainsworth (1998), 34 Christus joined – for the same reason Gerard David would some years later – to attract wealthy patrons.
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In the same church only one confraternity of the same name and purpose may be aggregated. The consent of the bishop must be given in writing. In the case of religious orders aggregating their own confraternities in their own churches, the consent of the bishop given for the erection of the house or church of the order is sufficient. The bishop must approve, but may modify the practices and regulations of the confraternity to be aggregated, except those to which the indulgences have been expressly attached.
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As their work was soon recognized and praised everywhere, and as new members continually applied for admission, their spiritual advisers sought to give the association some sort of religious organization. They endeavoured, wherever possible, to affiliate it with already established confraternities having similar purposes. But their foremost desire was to educate the members for the care of the sick in hospitals. Great difficulties arose, and the attempt failed, principally through the resistance of the foundresses, who did not wish to abandon their original plan of itinerant nursing.
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Capuchin-founded confraternities took special interest in the poor and lived austerely. Members of orders active in overseas missionary expansion expressed the view that the rural parishes often needed Christianizing as much as the heathens of Asia and the Americas. The Ursulines focused on the special task of educating girls, the first order of women to be dedicated to that goal.Philip Hughes (1957), A Popular History of the Reformation, 1960 reprint, Garden City, New York: Image Books, Ch. 3, "Revival and Reformation, 1495–1530", Sec.
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Next to the diocesan museum and inside the space of the cathedral are the curial archives of Gallipoli, made up of about 4310 archival units. These contain archives and historical works from the 16th century to the present. Unfortunately, no document before 1500 has survived, since everything prior was destroyed by the Venetians in the historic battle of 1484. The archives include manuscripts related to pastoral visits, diocesan synods, bishops, excommunications, criminal trials, marriages, curial legislation, parishes, confraternities and monasteries, ordinations, patrimonies, charity, and private oratories.
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Disputes between the Orthodox Catholic and Roman Catholic Greeks of the community were frequent and persisted until 1797 when the city was occupied by the French, who closed all the religious confraternities and confiscated the archive of the Greek community. The French would return to the area to reoccupy it in 1805–1806. The church of St. Anna dei Greci was re-opened to services in 1822. In 1835, in the absence of a Greek community in Ancona, it passed to the Latin Church.
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He pioneered important developments in the style of sculpting in wood, parallel to those driven by Filippo Parodi in marble sculpture and Domenico Piola in painting. His workshop produced many typical religious sculptures, representing Madonnas, figures of saints and narrative scenes from the Bible. These are now preserved in many churches and sanctuaries throughout Liguria (mainly in Genoa, Rapallo, Chiavari, Celle Ligure, Savona) and also in Spain. For the Casacce (the Genoese confraternities) he also produced statues and crucifixes to be carried in processions on feast days.
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The Scuola dei Greci (known as The Greek Brotherhood of Venice) was the cultural and religious center of the Greek community in Venice. The Venetian Scuole were confraternities formed by ethnic or religious groups that lived in the city during the Renaissance. They provided an environment for the social, cultural and religious activities of their members. The Greek minority was present in Venice as early as the 13th century, but increased greatly in the 15th and 16th centuries after the Fall of Constantinople and the Ottoman expansion into the former Byzantine lands.
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Behind the main altar is a canvas depicting St John the Baptist and St Blaise below the Virgin. The Chapels belong to local confraternities: on the left, the Chapel of Holiest Sacrament, decorated by Giovanni Cingolani with a depiction of the Story and Glory of the Eurcharist; on the right, the Chapel of the Holiest Crucifix depicting the Passion of Christ by Biagio Biagetti. The interior decoration also includes paintings by at Domenico Tojetti and Giuseppe Fammilume. Above the entry portal is an organ made by the Callido family in 1793.
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In the late 16th century and throughout the 17th, Jesuits were using the model of the first sodality at the Roman College to establish a number of similar sodalities in Europe, India, and the Americas as organisations of lay spirituality. The first Sodality of Our Lady in Canada was established by the Jesuits in Quebec in 1657. Similar models, although not aggregates of the "Prima Primaria", were the confrarias (or Confraternities) founded by the Jesuits in Japan. Within a few years of their arrival in 1549, the Jesuits had established lay communities of Catholic faithful.
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According to O'Malley, "Eventually [they] had male and female branches and devoted themselves to both the corporal and spiritual works of mercy. When the persecutions started in the seventeenth century (see Toyotomi Hideyoshi), [the Confraternities] proved to be the underground institution in which Christian faith and practices were maintained and transmitted to the next generation. The leader of the confraternity acted as a lay pastor." About a century later in 1748 Pope Benedict XIV, with the papal bull Praeclaris Romanorum, attempted to renew the vigour of life in congregations.
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Epstein S.A, Wage Labor and Guilds in Medieval Europe, University of North Carolina Press, 1991, pp 10-49 In medieval cities, craftsmen tended to form associations based on their trades, confraternities of textile workers, masons, carpenters, carvers, glass workers, each of whom controlled secrets of traditionally imparted technology, the "arts" or "mysteries" of their crafts. Usually the founders were free independent master craftsmen who hired apprentices. Traditional wrought-iron guild sign of a glazier — in Germany. These signs can be found in many old European towns where guild members marked their places of business.
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They come from many directions: the Camino de los Llanos (Plains Way) from Almonte proper; the Moguer Way, from Moguer and Huelva; the Sanlúcar Way from Cádiz, crossing the River Guadalquivir at El Bajo de Guía; and the Seville Way. The pilgrimage proper begins at noon on the Saturday. From then until nearly midnight, each confraternity travels from their property in the village of El Rocio to the Sanctuary where they present their "Simpecado", their copy of the Virgin, the oldest confraternities proceeding first. Each bears an emblem of the Virgin del Rocio (Holy Mother).
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Indeed, many of Carpaccio's major works were of this type: large scale detachable wall-paintings for the halls of Venetian scuole, which were charitable and social confraternities. Three years later he took part in the decoration of the Scuola Grande di San Giovanni Evangelista, painting the Miracle of the Relic of the Cross at the Ponte di Rialto. St. Augustine in His Study (Carpaccio) In the opening decade of the sixteenth century, Carpaccio embarked on the works that have since awarded him the distinction as the foremost orientalist painter of his age.
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He was ordained a priest in June 1700, and assigned to Nantes. His great desire was to go to the foreign missions, preferably to the new French colony of Canada, but his spiritual director advised against it. His letters of this period show that he felt frustrated from the lack of opportunity to preach as he felt he was called to do. In November 1700 he joined the Third Order of the Dominicans and asked permission not only to preach the rosary, but also to form rosary confraternities.
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The nave of the church of St Gregory, in Żejtun. The feast of Saint Gregory was one of the principal traditional feasts on the islands, involving a procession composed of confraternities from all the parishes on the islands. The origin of this feast was unknown for centuries, with the common belief that it related to a general vow by the populace on their deliverance from a great plague in 1519. Recent studies have concluded that the procession was first held in 1543 by Bishop Cubelles, in response to a papal call for prayers for peace.
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An association was to be formed whose members should bind themselves to keep and procure peace and, as distinctive signs, wear a white hood and a medal bearing a reproduction of the picture and inscription. Durand met with astounding success in the execution of these instructions. A confraternity was organized under the direction of the clergy exactly on the lines of Catholic confraternities of the present day. The Church of Our Lady of Le Puy became the centre of the movement, which spread with extraordinary rapidity over the province of France, south of the Loire.
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Fasani represented himself as sent by God to disclose mysterious visions, and to announce to the world terrible visitations. This was a turbulent period of political faction (the Guelphs and Ghibellines), interdicts and excommunications issued by the popes, and reprisals of the imperial party. In this environment, Fasani's pronouncements stimulated the formation of the Compagnie di Disciplinanti, who, for a penance, scourged themselves until they drew blood, and sang Laudi in dialogue in their confraternities. These laudi, closely connected with the liturgy, were the first example of the drama in the vernacular tongue of Italy.
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Because these banners were often associated with a particular group, highly unusual and individual iconography could appear. These gonfalons were often commissioned and kept by confraternities, lay religious groups who gathered together for devotional purposes such as the singing of hymns (laudae), the performance of charitable works, or flagellation. The banners would be either displayed on the wall of the oratory or packed away until they were needed for their primary use, religious processions. During processions, the banner would be carried on its pole by members of the confraternity.
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As bishop he supported charitable institutions such as the newly established mount of piety (that provided interest-free credit to the poor) and an orphanage for girls, re-organised Sunday schools, encouraged the foundation of confraternities and patronised the arts. In 1623 he acquired a new property to house the Major Seminary of Ghent (first founded 1569). His intelligent interest in the visual arts gained him the friendship of Peter Paul Rubens, Anthony Van Dyck and David Teniers the Younger. He commissioned his own tomb from François Duquesnoy, and it was completed in 1651.
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Before her death, Ana María spoke to members of the Zape Confraternity confirming that her father had wished the brotherhood to receive the income from the real estate in San Hipólito. In colonial Latin America, confraternities were organizations that allowed Africans to achieve a sense of community after being taken from their homeland through the slave trade. These brotherhoods also facilitated the Africans’ conversion to Catholicism: by providing a place of worship, a Christian community, and financial support for members' funerals.Robert Haskett, “The Many Catholicisms of Colonial Mexico,” 216.
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The confraternities provided social welfare for Africans in New Spain and limited health care, when Africans were denied access to other assistance. The importance of the confraternity’s ability to aid its members monetarily, is clearly evident In the court documents detailing the Zape Confraternity’s battle to receive the income of Juan Roque’s houses in San Hipólito. Juan Roque’s exact description of the location of the houses, in his last will and testament, attempted to ensure that his daughter. and eventually the confraternity, received the benefits of the properties.
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Worldwide The Confraternity of the Immaculate Conception of the Blessed Virgin Mary is one of the oldest lay apostolates still operating in the Roman Catholic Church, having been part of the Congregation of the Marians of the Immaculate Conception founded by Saint Stanislaw Papczynski. "The Blessed Marian Founder fervently encouraged his spiritual sons to establish confraternities of the Immaculate Conception at Marian churches. 'The first laws of the Order of 1694-1698 speak of this already." The Confraternity of the Immaculate Conception predates the Congregation of the Marians of the Immaculate Conception.
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The people sheltered normally kneel, and are of necessity shown usually at a much smaller scale. These may represent all members of Christian society, with royal crowns, mitres and a papal tiara in the front rows, or represent the local population. The subject was often commissioned by specific groups such as families, confraternities, guilds or convents or abbeys, and then the figures represent these specific groups, as shown by their dress, or by the 15th century individual portraits. Sometimes arrows rain down from above, which the cloak prevents from reaching the people.
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When he set up a Sunday school, he chose his catechists from the members of the confraternities. Later, he offered them the opportunity to form a religious institute. The Congregation of the Brothers of St. Patrick was founded by Delany, on the feast of the Purification of the Blessed Virgin Mary, in 1808. The four founding members were Patrick McMahon (Brother John Baptiste), Richard Fitzpatrick (Brother Bernard), Ambrose Dawson (Brother Joseph) and Maurice Cummins (Brother John Evangelist).Rt Rev Dr Daniel Delany's story, Carlow Nationalist; accessed 6 February 2015.
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The rich commerce, cultural vitality and self-government made it one of the major centers of the south, due to the presence of a large Venetian warehouse. Directly connected to the Fortore river was an important link between the Venetians and the Kingdom of Naples. Leandro Alberti (1550) writes of San Severo "this castle is very rich, noble, civilized and filled with people, and is so wealthy that he envied any other in this region." The town also established ecclesiastical organizations, with four wealthy parishes, several hospitals, some religious confraternities and nine religious institutes.
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Marabouts and religious confraternities also played a major role, among them the Rahmaniyya, founded in 1774. It was with this fraternity's support that Mohamed Mokrani launched his revolt in 1871. Support was not uniform however. Hocine El Wartilani, an 18th-century thinker from the Aït Ourtilane tribe, issued a formal opinion in 1765, circulated among the kabyles under Mokrani rule, which said they had grown tyrannical to the people to avenge themselves for the loss of their supremacy in the region following the assassination of their forefather Sidi Naceur Mokrani.
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The Guardia de Honor was founded by Dominican priests in the Pangasinan as a confraternity whose purpose was to instill devotion to the Virgin Mary in its followers. Juan Alvarez Guerro in De Manila a Tayabas wrote about the confraternities in Lucban, particularly about the Guardia de Honor, describing the society as a women's association "which entertains no distinction of class or age". Members were distinguished by a silver medal hanging on a blue ribbon. The organization was described as perfectly organized and based upon the continuous veneration of the Virgin.
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In the early 14th century Artus Courts existed in the Hanseatic towns of Elbing (Elbląg), Riga and Stralsund and similar courts like the House of the Blackheads at Riga and Tallinn. It was home to six fraternities which took their names from benches (Banken), the Reinhold's, St. Christopher's or Lübecker, Marienburger, Biblical Magi's, Counsillors' and the Dutch bench. These Confraternities were usually organized according to the merchant's or shipowner's trade relations, e.g. with Lübeck, the Netherlands or Poland and gathered the local elite - members of aristocracy and wealthy bourgeoisie.
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Pennisi has lived throughout his life on the island of Sicily, and in his working life has become an outspoken critic and opponent of the Sicilian Mafia. In the early part of 2008 he received a permanent police escort following death threats received from the mafia. He has worked for legal reforms allowing courts to strip convicted mafiosi of their property, and has banned churches from allowing religious rites for confraternities whose membership includes mafiosi. In 2007 he refused to allow a cathedral funeral service for convicted mafia chief Daniele Emmanuello, who had been killed during a shoot out with police.
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Under him this church obtained a wide celebrity for the musical excellence of its services, and became the centre of an elaborate and efficient system of confraternities, schools, and parochial institutions, in establishing which his powers of practical organisation found a congenial field of exercise. Webb was appointed by Bishop Jackson of London in 1881 to the Prebend of Portpool in St Paul's Cathedral. From 1881 to his death he was editor of The Church Quarterly Review. He died at his house in Chandos Street, Cavendish Square, on 27 November 1885, and was buried in the churchyard of Aldenham in Hertfordshire.
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These first churches were probably not parish churches in the modern sense, but erected on private initiative adjacent to rich farmsteads by members of the local elite (however Gotland differed from much of Europe in that there was no land-owning aristocracy of the island). Later, church building became a communal undertaking where several peasants joined forces to finance a church. In the Hanseatic town of Visby, the situation differed from the countryside. There, many of the churches were constructed by religious orders, confraternities or foreign merchants; present-day Visby Cathedral originally served the German traders of the city.
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The exact death toll of confraternity activities is unclear. One estimate in 2002 was that 250 people had been killed in campus cult- related murders in the previous decade, while the Exam Ethics Project lobby group estimated that 115 students and teachers had been killed between 1993 and 2003. However those figures pale into insignificance when compared with recent cult activities in Benin city, the Edo state capital in 2008 and 2009, with over 40 cult related deaths recorded monthly. In the Niger River delta, confraternities are deeply enmeshed in the conflict in the oil-rich delta.
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Most of the campus cults have been accused of kidnapping foreign oil workers for ransom, while many of the militant groups, such as the Movement for the Emancipation of the Niger Delta (MEND), employ confraternity members as combatants; Soboma George, head of street and creek confraternity The Outlaws, is also a MEND commander. Campus cults also offer opportunities to members after graduation. As confraternities have extensive connections with political and military figures, they offer excellent alumni networking opportunities. The Supreme Vikings Confraternity, for example, boasts that twelve members of the Rivers State House of Assembly are cult members.
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This shift was essentially a Hispanicization of the male members of the confraternity which may have involved an adoption of the Spanish system of patriarchy. This pattern, roughly in the 18th century, led to a policing of female members in order to better comply with Spanish gender norms. The Hispanicization of the confraternities gradually led from a transfer in racial title from de negros, "of Blacks," to despues españoles, "later Spanish." This is in large part due to the fact that "Socioeconomic factors had become more important than race in determining rank by the end of the eighteenth century".
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Charitable institutions attached to churches in Rome were founded right through the medieval period and included hospitals, hostels, and others providing assistance to pilgrims to Rome from a certain "nation", which thus became these nations' national churches in Rome. These institutions were generally organised as confraternities and funded through charity and legacies from rich benefactors belonging to that "nation". Often also they were connected to national "scholae" (ancestors of Rome's seminaries), where the clergymen were trained. The churches and their riches were a sign of the importance of their nation and of the prelates that supported them.
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King Sigismund II Augustus established the post in 1558 The basis for the postal organization was the trading postal service, which derived from the merchants' need to communicate on commercial matters. These merchants were from Germany, and later on also from Italy, therefore most active relationships were maintained with them. In the 14th and 15th centuries Cracow was communicating with German towns through messengers, who were remunerated by commercial confraternities. The best designed trading post of this type was owned by the Fugger family who at the end of the 15th century established their factories in Cracow.
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He urged churches to be designed in conformity with the decrees of the Council of Trent, which stated that sacred art and architecture lacking adequate scriptural foundation was in effect prohibited, as was any inclusion of classical pagan elements in religious art.Blunt, Anthony, Artistic Theory in Italy, 1450–1660, chapter VIII, especially pp. 107–128, 1940 (refs to 1985 edn), OUP, He divided the nave of the church into two compartments to separate the sexes at worship. He extended his reforms to the collegiate churches, monasteries and even to the Confraternities of Penitents, particularly that of St. John the Baptist.
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The brotherhoods and confraternities were formally recognized, but also brought under a set of rules. Schedules were established; nocturnal processions were banned (although that particular provision would soon lapse);) the Cathedral of Seville in the city proper and the Church of Santa Ana across the river in Triana as Stations of Penitence, rather than each group beginning its route at a location of its own choosing.Carlos J. Romero Mensaque, Cuatrocientos años de las primeras normas eclesiásticas sobre la Semana Santa en la Diócesis de Sevilla: El Sínodo del Cardenal Niño de Guevara de 1604, El Rosario en Sevilla. Accessed online 2010-01-11.
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In the meantime, the present rectory at 1825 North Wood Street was completed in July 1912. Finally, Archbishop George Mundelein dedicated the new St. Mary of the Angels sanctuary May 30, 1920. In 1899, only one parish committee and three societies existed, by the 1920s, the parish had grown to encompass a parish committee, two building and loan associations, 28 confraternities, sodalities, fraternal societies, and clubs. According to the September 21, 1912 edition of The New World, the parish had "grown so rapidly that it is now one of the largest parishes in the Archdiocese" with a membership of approximately 1,200 families.
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Vincent de Paul The Vincentian Family comprises organizations inspired by the life and work of Vincent de Paul, a 17th-century priest who "transformed the face of France." He directly founded the Confraternities of Charity (today known as the AIC) the Congregation of the Mission and the Daughters of Charity of Saint Vincent de Paul. Frederic Ozanam, inspired by a Daughter of Charity, Rosalie Rendu, founded the Society of St. Vincent de Paul. Betty Ann McNeill has written a definitive work identifying some 268 institutes that meet at least one criterion as members of the Vincentian Family.
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The lex or statute by which the college was constituted was approved on March 11, 153 AD.Donahue, The Roman Community at Table, p. 85. The inscription that preserves it (Lex Collegi Aesculapi et Hygiae) is one of the most important pieces of evidence in understanding the various collegia organized among Rome's lower classes, most of which were focused on a trade or a deity.Donahue, "Toward a Typology of Roman Public Feasting," pp. 104–105. Voluntary associations and confraternities were an important part of social life in the Roman Empire, particularly for those whose personal resources were limited.
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This custom could be associated with some kind of protective ritual already within the nineteenth century, probably the epidemic of cholera of 1855. Another possibility is that this relief was related to the Brotherhood of the Vera Cruz of Villamelendro. Each parish had at least two confraternities: one was the Vera Cruz Confraternity and the other the Animas Confraternity, which would explain their generic presence in other parishes. Oral tradition tells how in the 1970s, during the excavation of a well in the corner of the land near the sacristy, a tombstone with characters appeared, currently in an unknown location.
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Juan Garrido, Juan García, and Juan Valiente were all successful conquistadors, who became part of the Spanish communities as the conquest was completed. By the 17th century, Africans lived in colonial Latin America, with distinctive organizations and communities that blended African culture with the laws and social expectations of the Spaniards. In New Spain, Africans, who originated from modern day coastal Sierra Leone, founded a brotherhood in Mexico City,Von Germeten, Nicole, and Martin Austin Nesvig. "Routes to Respectability: Confraternities and men of African descent in New Spain." in Local religion in colonial MexicoAlbuquerque: University of New Mexico (2006): 215-233.
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In the thirteenth century, in addition to spices, slaves constituted one of the goods of the flourishing trade between Christian and Muslim ports. Starting before the First Crusade, many hospices and hospitals were organized by the chapters of cathedrals or by the monastic orders. Within the communal organizations of towns, local charitable institutions such as almshouses were established by confraternities or guilds, or by successful individual laymen concerned with the welfare of their souls. Broader-based and aristocratically-funded charitable institutions were more prominent, and the episodes of aristocratic and even royal ransom and its conditions, were the subject of chronicle and romance.
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The confraternity began to develop around in the 13th Century, soon after the founding of the Servite order in 1223. Groups of laypeople wishing to share in the life and spirit of the monks moved into areas surrounding the Servite monasteries. In 1374, the prior general of the order declared the members of these groups to be members of "their association" and permitted them to take part in the spiritual merit of the order. Little changed in the association until the ascension of Pope Paul V who, in 1607, promulgated new regulations regarding the ordering of confraternities which were extant at the time.
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Confraternities which made it their special object to venerate the Blood of Christ first arose in Spain. Ravenna, Italy possessed one at a very early date..The archconfraternity owes its origin to Mgr. Albertini, then priest at San Nicola in Carcere, Rome, where since 1708 devotions in honor of the Precious Blood had been held. Deeply moved by the misery caused by the French Revolution, he united, 8 December, 1808, into a society such as were willing to meditate frequently on the Passion and pray for the conversion of sinners, for the needs of the Church, and for the souls in purgatory.
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Pope Paul V, in his bull "Cum certas" (2 March 1607), and "Nuper archiconfraternitati" (11 March 1607) revoked all spiritual favours hitherto conceded to the archconfraternity and enriched it with new and more ample indulgences. Both these bulls were confirmed by the brief of Pope Clement X, "Dudum felicis" (13 July 1673). Pope Benedict XIII in his constitution "Sacrosancti apostolatus" (30 September 1724), conceded to the minister general of the Conventuals authority to erect confraternities of the cord of Saint Francis in churches not belonging to his own order in those places where there were no Franciscans.
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It was never a liberal expansion nor an open trade, however. Though unrestrained by religious piety, Ferdinand, who was the ideal Prince in Machiavelli's imagination, was wary in the extreme of potential Conquistador- owned kingdoms (medieval style) in his new possessions, and of slave rebellions in the colonies. So, the first group of enslaved Africans to arrive at the Ozama River were not Piezas de Indias purchased from the Portuguese traders, but a select group of seasoned Black Ladinos. They formed their own confraternities as early as 1502, and they are considered the first community of the African diaspora in the Americas.
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Gentile Bellini (c. 1429 – 23 February 1507) was an Italian painter of the school of Venice. He came from Venice's leading family of painters, and at least in the early part of his career was more highly regarded than his younger brother Giovanni Bellini, the reverse of the case today. From 1474 he was the official portrait artist for the Doges of Venice, and as well as his portraits he painted a number of very large subjects with multitudes of figures, especially for the Scuole Grandi of Venice, wealthy confraternities that were very important in Venetian patrician social life.
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Giovanni Caboto house in Venice Cabot may have been born slightly earlier than 1450, which is the approximate date most commonly given for his birth. In 1471 Caboto was accepted into the religious confraternity of St John the Evangelist. Since this was one of the city's prestigious confraternities, his acceptance suggests that he was already a respected member of the community. Following his gaining of full Venetian citizenship in 1476, Caboto would have been eligible to engage in maritime trade, including the trade to the eastern Mediterranean that was the source of much of Venice's wealth.
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In the 1430s, the confraternity devoted to Saint Jerome moved into the rooms in the lower levels of the Hospital, which were directly accessible from the streets. Other confraternities active at this time include an older confraternity dedicated to Mary Most Holy, the brotherhood of Saint Michael the Archangel, later renamed the brotherhood of Saint Catherine of the Night, and a confraternity founded by Andrea Gallerani that was "active in good works" at the Hospital. During the 18th century, the Hospital became part of the university. In 1995, the Hospital opened up to the public as a museum.
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On the same date Parliament issued a decree prohibiting all illicit assemblies, confraternities, congregations, and communities, but Lamoignon, a member of the Company and its first president, succeeded in preventing it from being designated by name. It seems that the meetings of the board and the elders were held regularly enough in 1664 to be instrumental in obtaining the banning of Moliere's comedy Tartuffe, but had ceased almost completely by 1665. The General Hospital and the Seminary of Foreign Missions continued to exist as legacies of this association, which Mazarin--and many historians who came after him-- scornfully called the "Cabal of the Devout", la cabale des dévôts.
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In 1353 Pope Innocent VI instituted a Mass honoring the mystery of the Sacred Heart.Saunders, William. "The Sacred Heart of Jesus", The Arlington Catholic Herald, October 13, 1994 After the death of Margaret Mary Alacoque on 17 October 1690, a short account of her life was published by Father Croiset in 1691 as an appendix to his book De la Dévotion au Sacré Cœur. In 1693 the Holy See imparted indulgences to the Confraternities of the Sacred Heart, and in 1697 granted the feast to the Visitandines with the Mass of the Five Wounds, but refused a feast common to all, with special Mass and Office.
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The Franciscan Order had a strong following by the 15th century; its Third Order of Saint Francis attracted women and men to local lay confraternities, such as the Confraternity of the Dry Tree in Bruges to which Anselme Adornes belonged.Luber (1998a), 29 St Francis was closely associated with pilgrimages, then popular and most often taken to holy sites in Spain and Jerusalem. He was revered for his own pilgrimage to the Holy Land in 1219; by the 15th century the Franciscans were responsible for maintaining the holy sites in Jerusalem, particularly the Church of the Holy Sepulchre.Luber (1998a), 28 Fresco of Saint Francis Receiving the Stigmata, Giotto, c.
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The Italian Reformation collapsed after only about 70 years of existence because of the quick and energetic reaction of the Catholic Church. In the summer of 1542 the Italian Inquisition reorganized itself in order to fight Protestants in all Italian states more effectively. Diarmaid MacCulloch states that Italy was less inclined to the ideals of the Reformation to begin with, and lack the anti-clerical sentiment that was present in other parts of Europe. He states that this might have been in part due to the heavy participation of the laity in the religious life (such as religious guilds, Confraternities and Oratories) which rendered the clerical monopoly on religion less strong.
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Gabrieli's career rose further when he took the additional post of organist at the Scuola Grande di San Rocco, another post he retained for his entire life. San Rocco was the most prestigious and wealthy of all the Venetian confraternities, and second only to San Marco itself in the splendor of its musical establishment. Some of the most renowned singers and instrumentalists in Italy performed there and a vivid description of its musical activity survives in the travel memoirs of the English writer Thomas Coryat. Much of his music was written specifically for that location, although he probably composed even more for San Marco.
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The jougs at Duddingston Parish Church, ordered to be established for beggars and other offenders from 1594 In the Middle Ages Scotland had much more limited organisation for poor relief than England, lacking the religious confraternities of the major English cities. It possessed a few hospitals, bede houses and leper houses, which offered confinement rather than treatment.O. P. Grell and A. Cunningham, Health Care and Poor Relief in Protestant Europe, 1500–1700 (London: Routledge, 1997), , p. 223. Because so many Scottish parishes had been impropriated for some religious foundation, perhaps as many as 87 per cent, funds were not available for local causes such as poor relief.
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The religious confraternities of the 19th century -- like the secular ones such as the Society for the Protection of the Handicapped, a case studied by the anthropologist Julio Braga -- did more than revere Catholic saints and the orixás, or Afro- Brazilian divinities, of their members. While they outwardly met ecclesiastical and legal requirements, they become exclusive guilds that worked behind the scenes for the interests of their members. As respected organizations of solidarity, they were at the same time living expressions of inter-ethnic exchange and an ambiguous instrument of social control, whose participants were creative "managers". The confraternity always made its members contribute.
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During the Middle Ages, many of these pious associations placed themselves under the special protection of the Blessed Virgin and chose her as their patron. The main object and duty of these societies were, above all, the practice of piety and works of charity. By the end of the Middle Ages (around 1400 AD), the Church experienced a crisis and lost power and influence. Two hundred years later, in the 16th century, the Church rose to renewed prosperity and the many new religious congregations and associations gave birth to numerous new confraternities and sodalities which worked with great success and, in some cases, still exist.
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Gonfalons had great significance as Christian religious objects in Europe during the Medieval period, especially in central Italy. These religious objects consisted of a cloth, usually of canvas but occasionally of silk, supported by a wooden frame with a T-shaped support on the back, and a long pole to hold up the banner during ceremonies and processions. The banners were painted with tempera or oil paints, sometimes on both sides. Images on the gonfalons included the patron saints of cities, villages, confraternities or guilds, the Virgin and Child, Jesus Christ, God the Father, plague saints, and the Virgin Mary as Queen of Heaven, Mediatrix, Theotokos, or Madonna of Mercy.
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Since 1569 it hosted a Confraternity of Saint James of the Pilgrims, with the scope of assisting pilgrims, and the Confraternity of Saint Christopher, founded 40 years before, joined it;Carlo Cataldo, La conchiglia di S.Giacomo p.89-90, Alcamo, Campo, 2001. both of them had the running of a hospice for pilgrims which had to be founded. The two confraternities had the privilege of “Fiera franca”, that is any tax exemption during the period of the feast, so the money saved, together with that one saved in the following years, was to be used for the assistance of pilgrims and the building of a hospice.
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Brought to New Spain as a slave before 1600, Juan Roque left a comprehensive will and testament at his death. It reveals the importance of 'confraternities' to the African community in Mexico City, as well as the prominence some Africans were able to achieve. Written before his death in 1623, this last will and testament provided for a lavish and expensive funeral and lists profitable real estate that helped ensure the survival of the Zape Confraternity in Mexico City for several decades after his death. Both expensive and Catholic, Juan Roque’s funeral provides evidence that Africans could establish themselves within communities in colonial Latin America.
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The massive > figure of the merciful Virgin protectively envelops the citizens of Perugia > with her outstretched mantle while the image of Death below claims the lives > of those outside the city walls. Seven years later, Bonfigli was commissioned by the flagellant confraternity of San Benedetto dia Frustati to paint a second banner when the city was free of disease. This second painting, called the Gonfalone di S. Maria Nuova, had two major purposes. The painting was carried by the flagellants during ‘crisis processionals’ whenever the city was threatened by drought, flood, siege, or pestilence. In addition, this gonfalone promoted the flagellant confraternity which was in rivalry with the city’s other confraternities.
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She was also of Basque origin, being from the village of Riezu, next to the city of Estella, both places in Navarra. Several of Francisco's descendants held high public offices, usually related to maintaining order and public peace. His great grandson, Marcos Lacayo de Briones y Orive in 1651 was named Mayor of Briones' Santa Hermandad del Estado de Hijosdalgo. Santa Hermandad, literally "holy brotherhood" in Spanish, was a type of military Peacekeeping association of armed individuals, which became characteristic of municipal life in medieval Spain, especially in Castile and they were for the most part religious confraternities with a military structure and ethos.
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The particular devotional practices connected with the Augustinian Order, and which it has striven to propagate, include the veneration of the Blessed Virgin under the title of "Mother of Good Counsel" (Mater Boni Consilii), whose miraculous picture is to be seen in the Augustinian church at Genazzano in the Roman province. This devotion has spread to other churches and countries, and confraternities have been formed to encourage it.Sources quoted from the Marian Library/International Marian Research Institute, Dayton, Ohio 45469-1390Udayton.edu Several periodicals dedicated to the honour of Our Lady of Good Counsel are published in Italy, Spain and Germany by the Augustinians (cf.
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One of the Most Popular and Beautiful Image of the Virgin Mary depicting her Sorrows is the Nuestra Señora de la Esperanza de Triana, "La Reina y Señora de Sevilla" (The Queen and Lady of Seville) These "pasos" (which usually weigh over a metric ton) are physically carried on the neck of costaleros (literally "sack men", for their distinctive -and functional- headdress). The "costaleros" (from 24 to 48) are hidden inside the platform of the "paso", so it seems to walk alone. Historically dock workers were hired to carry the "pasos". From 1973 onward, that task has been universally taken over by the members of the confraternities who organize each procession.
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Trophy of a Knight of the Noble Compania Cinta del servicio Among several forms historically adopted by the Spanish nobiliary colleges - such as corporations, confraternities, companies, and chivalric orders - are the military brotherhoods, such as the Noble Company of Knights Crossbowmen of Saint Philip and Saint James (the Less). The Noble Company was founded circa 1350 in the town of Alfaro (Castile, La Rioja, Spain). Membership in the Noble Company has always been considered a "positive act of nobility," creating or confirming the Knights Crossbowmen as hidalgos with "nobility of blood and arms." The crossbow as a military and hunting weapon was already known by the Romans.
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The cah retained considerable land under the control of religious brotherhoods or confraternities (cofradías), the device by which Maya communities avoided colonial officials, the clergy, or even indigenous rulers (gobernadores) from diverting of community revenues in their cajas de comunidad (literally community-owned chests that had locks and keys). Cofradías were traditionally lay pious organizations and burial societies, but in Yucatán they became significant holders of land, a source of revenue for pious purposes kept under cah control. "[I]n Yucatán the cofradía in its modified form was the community." Local Spanish clergy had no reason to object to the arrangement since much of the revenue went for payment for masses or other spiritual matters controlled by the priest.
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According to Teles there were three Confraternities, namely Our Lady of Rosary, Our Lady of Loreto and that of Holy Souls. Francisco Xavier Gomes Catão mentions in the Anuário da Arquidiocese de Goa e Damão (1953), that there are seven altars in the Church. In 1972 the Church underwent restoration work which was funded by Mr. Arthur Ligorio Benedicto Anunciaçao Viegas, who at the time spent rupees 60,000 and the Pope Paul VI honoured him with ‘Medalha de Proeclesia Pontificie’. There are plans to built a modern St Michael Parish community center consisting of gathering hall, a clinic for elderly, a library, class rooms for catechism children and a meeting room for youth.
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This enraged the Black Axe confraternity, who organized a murder squad that hacked the student union secretary-general to death in his bed and targeted other student leaders."When Things Fall Apart" by Hank Hyena, Salon.com, August 2, 1999See also "Student Union activists killed in Nigeria by neo-fascist death squad: Eyewitness Account" , purported first person account hosted by newyouth.com In a student assembly called the following day, the president of the Students' Union, who had escaped the killers by leaping from his window, demanded the resignation of Vice-Chancellor Wole Omole, who was seen as obstructing efforts to fight confraternities, such as by refusing to expel the eight cultists who had been found stockpiling weapons.
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A notable example of this is the popularity of choosing African saints, such as St. Efigenia, as the patron of the confraternity, a clear claim of African legitimacy for all Black Africans. African descent people found in these confraternities ways to maintain parts of their African culture alive through the use of what was socially available to them. Particularly in the baroque Christianity popular at the time and the festivals that took place in this spiritual environment, mainly public religious festivals. This fervor culminated in acts of flagellation, especially around the time of holy week, as a sign of great humility and willing suffering, which in turn, brought an individual closer to Jesus.
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This practice would eventually diminish and face criticism from Bishops due to the fact that often the anonymity and violent nature of this public act of piety could lead, and may have led, to indiscriminate violence. The participation in processions are another quite important and dramatic way that these confraternities expressed their piety. This was a way for the Black community to show off their material wealth that had been acquired through the confraternity, usually in the form of saint statues, candles, carved lambs with silver diadems, and other various valuable religious artifacts. The use of an African female saint, St Ephigenia, is also a claim to the legitimacy of a distinctly female identity.
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Some were groups of men and women who were endeavoring to ally themselves more closely with the prayer and activity of the church; others were groups of tradesmen, which are more commonly referred to as guilds. These later confraternities evolved into purely secular fraternal societies, while the ones with religious goals continue to be the format of the modern Third Orders affiliated with the mendicant orders. Other yet took the shape as military orders during the Crusades, which later provided inspiration for elements of quite a few modern fraternal orders. The development of modern fraternal orders was especially dynamic in the United States, where the freedom to associate outside governmental regulation is expressly sanctioned in law.
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African ancestry was reworked within Bahian religious institutions and the lay confraternities end up serving this process of cultural intercourse. The belief system has absorbed the values of the dominant culture in a functional and creative way so that, in the name of life, complex processes of syncretism and cultural appropriation take place. One example is the descent of Our Lady herself to the confraternity every seven years to direct the celebrations in person through the Attorney-General and celebrate among the living the relativity of death. Other examples are found in the symbols of clothing and food, where there is constant reference to the links between this world (Aiyê) and the other (Orun).
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Many of these bands are created by the brotherhoods themselves, a few being made up of personnel of the Armed Forces. These bands play processional marches during processions, most of these marches have been created to accompany the movement of the thrones. It is a tradition that the Marcha Real is played at the departure and entrance of the images in the home churches or chapels of the confraternities and once it is played, everyone pays respect to the anthem (military, police and fire personnel out of formation salute when it is performed). ;Saeta As throughout the Spanish world, and especially in Andalucia, during the processions saetas are sung to the sculptures.
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During the bienio progresista period (at the forefront of which were Espartero and Leopoldo O'Donnell), Finance Minister Madoz carried out a new confiscation, which was executed with greater control than Mendizábal's. The order was published in La Gaceta de Madrid on 3 May 1855, and the instruction to carry it out was given on 31 May. It included the lands and censuses of the state; of the clergy; of the military orders of Santiago, Alcántara, Montesa and St. John of Jerusalem; of confraternities, sanctuaries and shrines; of a former infante, Don Carlos; and of the mortmains. The religious schools and hospitals of John of God were exempt because they reduced government spending in these areas.
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Confraternities came to be formed in which people would be granted the wearing of this item as a mark of their sharing in the good works of a particular order.Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices page 512 Among Franciscans, they were known as Cordbearers, due to their also wearing a small cord around the waist in imitation of the one worn by the friar. After the disruptions of religious life during the period of the French Revolution and the Napoleonic invasions of France and Italy, wearing of the tertiary habit became prohibited. Thus it eventually became common that a smaller form of an order's scapular would be bestowed upon the non-monastic.
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The systematic persecution beginning in 1614 faced stiff resistance from Christians, despite the departure of more than half the clergy. Once again, the main reason for this resistance was not the presence of a few priests but rather the self-organization of many communities. Forced to secrecy, and having a small number of clergymen working underground, the Japanese Church was able to recruit leadership from among lay members. Japanese children caused admiration among the Portuguese and seem to have participated actively in the resistance. Nagasaki remained a Christian city in the first decades of the 17th century, and during the general persecutions other confraternities were founded in Shimabara, Kinai and Franciscans in Edo.
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The first work of his to attract some considerable notice was a portrait-group of himself and his brother—the latter playing a guitar—with a nocturnal effect; this has also been lost. It was followed by some historical subject, which Titian was candid enough to praise. One of Tintoretto's early pictures still extant is in the church of the Carmine in Venice, the Presentation of Jesus in the Temple; also in S. Benedetto are the Annunciation and Christ with the Woman of Samaria. For the Scuola della Trinità (the scuole or schools of Venice were confraternities, more in the nature of charitable foundations than of educational institutions) he painted four subjects from Genesis.
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It consists in a number of circles of fifteen members who each agree to recite a single decade every day and who thus complete the whole Rosary between them. In the year 1877, the pope Pius IX subjected all Associations of the Living Rosary to the general of the Dominican Order. However recently the care of the association has given to the local Bishops.The Living Rosary Because of the close relation of the Rosary to the Brown Scapular of Our Lady of Mt. Carmel and Our Lady of Fatima, Rosary confraternities are often closely tied to the Confraternity of the Brown Scapular and the Blue Army of Our Lady of Fatima whose goals are linked.
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Their two churches in Valletta, St Nicholas and the new Damascene Church, had by then been reassigned to Latin confraternities. Some Greeks joined other spiritual communities: in 1831, American Congregationalist records noted the existence in Malta of at least one family of Greek affiliates, one of whom helped direct the effort to establish missions in Greece. By the 1880s, Greeks from the islands had joined in the Maltese migration to the Khedivate of Egypt. British reports of the period claim that Greek Maltese settlers in Alexandria were often engaged in criminal activities. When the ‘Urabi revolt reached the city in June 1882, Maltese Greeks were among its earliest victims (see Bombardment of Alexandria).
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Holy Cross), of a Goan Catholic family, constructed using olden-style Portuguese architecture Bound by their rigid caste rules, these local converts (particularly the Brahmins) retained pride of caste and race, and very seldom inter-married with the Portuguese. The Portuguese initially attempted to abolish caste distinctions among the local converts and homogenise them into a single entity, but soon found this to be an impossible task and were consequently forced to recognise them. Caste consciousness among the native Christians was so intense that they even maintained separate Church confraternities dedicated to the perpetuation of the existing caste hierarchy. In church circles, the Bamonns and Chardos were rivals and frequently discriminated against each other.
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The first cathedral on the site was initially dedicated to Saint Nicholas of Bari, and dated at the latest from the Norman occupation of the last decades of the 11th century. In the 14th century, it was replaced with a Romanesque structure with a basilica layout of a central nave and two aisles separated by columns, all three terminating in semicircular apses. The dedication was changed at this time to the Assumption of the Virgin Mary. Three chapels were later added: the Chapel of the Most Holy Sacrament (Santissimo Sacramento) in 1538 and the Chapel of Mary the Consoler (Santa Maria Consolatrice) in 1643, both founded by confraternities; and the Chapel of the Most Holy Crucifix (Santissimo Crocifisso).
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This room contains objects from the oratories of the confraternities of Assisi and a few processional banners, the oldest of which dates to 1378 and belonged to the Confraternity of St. Francis of the Stigmata. The frescoes in this room recount the story of Christ's passion, and were removed from the oratory of the Confraternity of San Rufinuccio and were painted by Puccio Capanna and Pace di Bartolo. Of particular historical interest is the banner painted by Orazio Riminaldi (1593-1630) for the Confraternity of Santa Caterina that depicts on one side the martyrdome of St. Catherine and on the other side the figures of St. James and St. Anthony the Abbot.
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Catherine Beebe, St. Dominic and the Rosary In the 15th century Blessed Alanus de Rupe (aka Alain de la Roche or Saint Alan of the Rock), a Dominican priest and theologian, is said to have received a vision from Jesus about the urgency of reinstating the rosary as a form of prayer. Blessed Alanus de Rupe also said that he received the Blessed Mother's "15 Promises". Before his death on September 8, 1475 he reinstituted the rosary in many countries and established many rosary confraternities. Despite the popularity of Blessed Alanus's story about the origins of the rosary, there has never been found any historical evidence positively linking St. Dominic to the rosary.
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The church was built between 1751-1752, originally along an elliptical plan with a complex dome, and consecrated in 1768 by the archbishop of Turin, Francesco Luserna Rorengo di Rorà The addition of two chapels in 1890 altered the layout to resemble more a Greek Cross. The sober neoclassical facade was designed by Barnaba Panizza and added in 1830. Originally the church was affiliated with the Order of the Discalced Trinitarians, but later it was attached to the confraternities of the Santissimo Viatico and later the Sacro Cuore di Gesù (Holy Heart of Jesus). At the beginning of the 19th century it was affiliated with the Society of Saint Vincent de Paul.
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There is relatively little statistical data on transfer payments before the High Middle Ages. In the medieval period and until the Industrial Revolution, the function of welfare payments in Europe was achieved through private giving or charity, through numerous confraternities and activities of different religious orders. Early welfare programs in Europe included the English Poor Law of 1601, which gave parishes the responsibility for providing welfare payments to the poor.The Poor Laws of England at EH.Net This system was substantially modified by the 19th-century Poor Law Amendment Act, which introduced the system of workhouses. It was predominantly in the late 19th and early 20th centuries that an organized system of state welfare provision was introduced in many countries.
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St Isidore Cemetery (left) and St Just cemetery (right), ca. 1928. The cemetery is located on the upper right side of the Manzanares river, between the Segovia and Toledo bridges. Its full name, “Pontifical and Royal Sacramental Arch-confraternity of St Peter, St Andrew, St Isidore and of the Immaculate Conception” reveals its origins: the arch-confraternity resulted from the 1587 merger of the confraternities of the parishes of St Peter the Royal, St Andrew the apostle, the Immaculate Conception and St Isidore the Labourer. All these fraternities included among their duties the dignified burial of deceased members, for which purpose a request was made to open a cemetery in what was then the outskirts of Madrid, near the hermitage of St Isidore.
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Municipal mace bearer Traditional folk costume of Cagliari during the Feast of St. Ephysius The Feast of St. Ephysius (Sant'Efisio in Italian, Sant'Efis in Sardinian) is the most important religious event of Cagliari, taking place every year on 1 May. During this festival, thousands of people from folk groups all over Sardinia wear their traditional costumes. The saint is escorted by the traditional ancient Milicia, the deputy mayor (Alter Nos), numerous confraternities, and a convoy of chariots pulled by oxen in a procession to Nora (near modern Pula), from Cagliari, where, according to tradition, he was beheaded. In addition to being one of the oldest, it is also the longest Italian religious procession, with about of walks over four days, and the largest in the Mediterranean area.
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One theory states that it originated as part of a large number of dance innovations, such as re enactments of the Conquest or the battle that subdued the Otomis and Chichimecas near what is now the city of Querétaro . The dance adopted Spanish military terms for its lead dancers such as captain and lieutenant and was originally done by lords and princes who would perform in their finery. This tradition of performing the dance in as fantastic a costume as possible continues to this day. Since then, the dance has been passed down generations. By the 19th century, dancers performed in close collaboration with Catholic confraternities with limited membership often by lineage, which is still the case in many small towns and villages.
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He also painted a few portraits, but these are more influential. A full-length Portrait of a Man in the National Gallery, London, dated 1526, seems to be the earliest Italian independent portrait at full-length, all the more unexpected as the "sitter", though clearly a wealthy nobleman, shows no sign of being from a princely ruling family. This format, and the background of an exterior largely closed off by a column the man leans on, was taken up by his main assistant Giovanni Battista Moroni, who mainly painted portraits, and was one of the most important portraitists of the mid-16th century. He was a prominent and pious citizen of the small city of Brescia, belonging to at least two of the most prominent confraternities.
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Saint Defendens of Thebes () is venerated as a martyr by the Catholic Church. Venerated as a soldier-saint, Defendens was, according to Christian tradition, a member of the Theban Legion, and thus martyred at Agaunum. Particular veneration for Defendens was widespread in Northern Italy; evidence for this cult dates from as early as 1328. His feast day was celebrated in the cities of Chivasso, Casale Monferrato, Novara, and Lodi on January 2, and oratories, altars, and confraternities were dedicated to him. He also enjoyed veneration in Marseilles; the Catholic Encyclopedia states that “several saints belong in a particular way to Marseilles: the soldier St. Victor, martyr under Maximian; the soldier St. Defendens and his companions, martyrs at the same time...”The Catholic Encyclopedia (Encyclopedia Press: 1913), 717.
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Ceiling painting of the nave Slaves and freeman, like the Portuguese, organized themselves into brotherhoods, confraternities, or mutual aid societies, known as irmandades. Afro-Brazilian brotherhoods began to congregate at the side altars of parish and other churches; the brotherhood in Salvador was known, formally, as the Irmandade de Nossa Senhora do Rósario dos Homens Pretos de Pelourinho. Slaves and freedman worshiped at a side altar of Our Lady of the Rosary in the Basilica of the Immaculate Conception, Salvador from the beginning of the seventeenth century. The Brotherhood of Our Lady of the Rosary of Salvador first received the consent of the Jesuit provincial João Pereira and statutory confirmation by Archbishop of Salvador da Bahia João da Madre de Deus Araújo (1621-1686) in 1685.
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Little is known about Picchi's early life, but his birthdate (1571 or 1572) can be inferred from his death record which states that he was 71 when he died on 17 May 1643. The earliest documentary evidence pertaining to him, unusually enough, is a picture: he appears as a lutenist on the title page of a 1600 dance manual by Fabritio Caroso (Nobilità di dame). Sometime before February 1607 he was hired as organist at the Venetian church of the Frari, and from 1623 to his death he was also organist at the confraternity Scuola di San Rocco, the most prestigious and wealthy of all the Venetian confraternities. In 1624 he applied for the position of second organist at St. Mark's, but Giovanni Pietro Berti was chosen instead.
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In January 2017, three Kazakhstan bishops issued a joint statement imploring prayer that Pope Francis will "confirm the unchanging praxis of the Church with regard to the truth of the indissolubility of marriage." They affirmed that some of the recent "pastoral guidelines contradict the universal tradition of the Catholic Church." In February 2017, several confraternities of priests, in the United States, the United Kingdom, Ireland and Australia, asked for a formal clarification of Chapter 8 of Amoris laetitia. On 14 February 2017, Cardinal Francesco Coccopalmerio, head of the Pontifical Council for Legislative Texts, which interprets Church law, authored a 50-page booklet stating that Chapter 8 of Amoris laetitia allows access to the sacraments for the divorced and civilly remarried only if they recognize that their situation is sinful and desire to change it.
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In Christian theology, a sodality, also known as a syndiakonia, is a form of the "Universal Church" expressed in specialized, task-oriented form as opposed to the Christian church in its local, diocesan form (which is termed modality). In English, the term sodality is most commonly used by groups in the Anglican Communion, Catholic Church, Eastern Orthodox Church, Lutheran Church and Reformed Church, where they are also referred to as confraternities. Sodalities are expressed among Protestant Churches through the multitude of mission organizations, societies, and specialized ministries that have proliferated, particularly since the advent of the modern missions movement, usually attributed to Englishman William Carey in 1792. In many Christian denominations, "modality" refers to the structure and organization of the local or universal church, composed of pastors or priests.
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Another difference from the current Via Crucis would have been that it would not initially have had such a character of an urban procession: by the fourth station, the procession would have left the walled city and would have been walking through orchards, countryside, and the scattered building on the fringes of the city. It is unclear whether the wooden crosses that initially marked the stations were permanently installed or put in place only for the Lenten season. Eventually, this changed to a configuration more like the present one. In 1720 the last two stations were added, for a total of 14, resulting in the current route followed by each of the various confraternities who process through the city during Holy Week, which runs roughly along streets in central Seville.
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By the end of the 16th century, the Japanese mission had become the largest overseas Christian community that was not under the rule of a European power. Its uniqueness was emphasized by Alessandro Valignano since 1582, who promoted a deeper accommodation of Japanese culture. Japan was then the sole overseas country in which all members of those confraternities were locals, as was the case with Christian missions in Mexico, Peru, Brazil, the Philippines, or India, in spite of the presence of a colonial elite. Most Japanese Christians lived in Kyushu, but Christianization was now a regional phenomenon and had a national impact. By the end of the 16th century it was possible to find baptized people in virtually every province of Japan, many of them organized in communities.
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An attempt was made to revive the practice in early 14th century Rome when material for the rebuilding of the Basilica of St. John Lateran was supposedly dragged in carts by local women, who would not allow the stones to be 'defiled by animals'. Generally however stories of the practice died out as opportunities for the expression of lay piety became more normalised through confraternities and other social structures. During the Gothic-revivals of the 19th and early 20th centuries, various writers used the supposedly spontaneous outbreaks of popular piety exemplified by the 'Cults of Carts' to evoke an over-romanticised view of medieval Europe as a religious golden-age.Henry Adams, Mont-St-Michel and Chartres, 1904 More modern scholarship has tended to view the stories more sceptically.
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The term may have other meanings: The Confraternity of the Immaculate Conception is a renowned lay Marian apostolate in the Philippines known for administering the Grand Marian Procession parade on the Feast of the Immaculate Conception. The Confraternity of the Blessed Sacrament is an example of an Anglo-Catholic confraternity established in the Church of England which has spread to many places within the Anglican Communion of churches.Confraternity of the Blessed Sacrament Members of The Augustana Confraternity, which is in the Lutheran tradition, "devote themselves to the teachings of Holy Scripture and to the elucidation of those teachings in the Confessional writings of the Lutheran Church, particularly the Small Catechism." Confraternities in Nigeria began as a term for fraternities in the American college sense, university-based social organisations.
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In the 16th century, Monein was a growing village with over 5,000 residents, or 850 fires; ( in official Béarnese documents at the time), whereas in Pau there were only about 700 residents, as shown by the (census for taxation purposes) in Béarn. The old Romanesque church Sant-Pée (, equivalent to Saint-Pierre) became too small for the residents, so it was decided to build a larger church next to the Lay Abbey (which no longer exists). Monein was also a very rich village as it paid more taxes than Orthez and Oloron together, and it was one of the largest communes in Béarn because it was composed of the villages of Cuqueron and Cardesse. Finally, the residents had religious life styles because there were 9 confraternities and 16 priests in Monein at the time.
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In the early Church virgins wore a cincture as a sign and emblem of purity, and hence it has always been considered a symbol of chastity as well as of mortification and humility. The wearing of a cord or cincture in honour of a saint is of very ancient origin, and we find the first mention of it in the life of St. Monica. In the Middle Ages cinctures were also worn by the faithful in honour of saints, though no confraternities were formally established, and the wearing of a cincture in honour of Saint Michael was general throughout France. Later on, ecclesiastical authority set apart special formulae for the blessing of cinctures in honour of the Most Precious Blood, of Our Lady, of Saint Francis of Paola, and Saint Philomena.
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Caprara however retained his position as papal Legate in France until his death, and continued to reside in Paris. He visited Milan only once, from 2 April 1805 to 26 July 1805, for the ceremonies of the Coronation of the Emperor Napoleon as King of Italy in the Cathedral of Milan, which took place on 26 May 1805. It was the Cardinal's privilege to bless the Iron Crown of Lombardy which Napoleon then placed on his own head. During the absence of Caprara from Milan, the diocese was ruled by the Vicar general, Carlo Bianchi, who had to deal with the anticlerical commands of the Kingdom of Italy, such as the oath to the state Secretary of Cult by the teachers of the seminaries, and the compulsory abolition of most confraternities.
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Some of Seville's grandest churches were built in the Baroque period, several of them with retables (altar-pieces) created by accomplished artists; many of the traditional rituals and customs of Holy Week still observed in Seville, including the display of venerated images, date from this time. At the heart of the Semana Santa (Holy Week) processions are the religious brotherhoods (Hermandades y Cofradías de Penitencia), associations of Catholic laypersons organised to perform public acts of religious observance, in this case acts related to the Passion and death of Jesus Christ and done as a public penance. The hermandades and cofradías (brotherhoods and confraternities) organise the processions during which members precede the pasos dressed in penitential robes, and, with a few exceptions, hoods. The pasos at the centre of each procession are images or sets of images placed atop a movable float of wood.
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In reaction to the Peace, Catholic confraternities and leagues sprang up across the country in defiance of the law throughout the summer of 1568. Huguenot leaders such as Condé and Coligny fled court in fear for their lives, many of their followers were murdered, and in September, the Edict of Saint-Maur revoked the freedom of Huguenots to worship. In November, William of Orange led an army into France to support his fellow Protestants, but, the army being poorly paid, he accepted the crown's offer of money and free passage to leave the country. Battle of Moncontour, 1569 The Huguenots gathered a formidable army under the command of Condé, aided by forces from south-east France, led by Paul de Mouvans, and a contingent of fellow Protestant militias from Germany — including 14,000 mercenary reiters led by the Calvinist Duke of Zweibrücken.
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Among the best known is Stefano Rosselli's "Sepoltuario Fiorentino" of 1657, of which there are several manuscript copies, including one kept in the Archivio di Stato di Firenze (Manoscritti, vols. 624 and 625). Derived from the Italian word for burial (sepultura), manuscript sepoltuari were compiled by church officials as part of their regular record keeping to monitor who had burial rights in the tombs on their grounds, including relatives and descendants of the men and women named in memorial inscriptions as well as members of the socio-spiritual confraternities so popular in Florence at the time. These ledgers were organized spatially, as scribes listed tombs in relation to a church's high altar and to each other, completing the tombscape of the church interior before heading outdoors to record tombs in cloisters and other exterior spaces used as crypts and cemeteries.
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As in her first two books, she suggests that the witch suspects used genuine memories and dreams linked to their own thoughts and experience when claiming they had been involved in these events. Buber's Basque Page, FINDING THE VOICE OF THE VICTIMS: AN INTERVIEW WITH EMMA WILBY Chapters cover the way that knowledge of domestic medicine, New World cannibalism and community Catholic ritual were used to create the dramatic accounts of talking toad familiars, cannibalistic feasts and the Black Mass. Even the accounts of Basque witch cult structure and rites, the most detailed in Europe, are linked by Wilby to suspects’ membership of religious confraternities and craft guilds before they were arrested. Through these analyses, Invoking the Akelarre continues Wilby’s efforts to restore agency to the women who were accused of Devil worship in Europe’s witch trials.
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In 1589 Patriarch Jeremias II of Constantinople visited the Polish–Lithuanian Commonwealth on his return trip to Constantinople and, in agreement with king Sigismund III Vasa, deposed the Metropolitan , probably because he was a digamy (the second marriage for priests) and he tolerated this use. King Sigismund, under the advice of such magnates like voivode of Navahrudak Teodor Skumin-Tyszkiewicz and voivode of Kiev Konstanty Ostrogski, appointed Michel Rohoza as Metropolitan of Kiev (Ruthenian Orthodox Church), who was consecrated by Patriarch of Constantinople Jeremias II in August 1589 in Vilnius. As appointed Metropolitan, he started the reform of the Church, mainly by means of synods as the one summoned in 1590. His targets were reforming the mores of the clergy and a reduction of the meddling of lay people (and of confraternities) in the life of the Church and on monasteries.
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Even from the period of the catacombs such associations seem to have existed among the Christians and they no doubt imitated to some extent in their organization the pagan collegia for the same purpose. Throughout the Middle Ages the guilds to a very large extent were burial confraternities; at any rate the seemly carrying out of the funeral rites at the death of any of their members together with a provision of Masses for his soul form an almost invariable feature in the constitutions of such guilds. But still more directly to the purpose we find certain organizations formed to carry out the burial of the dead and friendless as a work of charity. The most celebrated of these was the "Misericordia" of Florence, believed to have been instituted in 1244 by Pier Bossi, and surviving to the present day.
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Eleven members of the Sorgo family, eight of Gozze, six of Ghetaldi, six of Pozza, four of Zamagna and three of the Saraca family were among the greatest landowners. The citizens belonging to the confraternities of St. Anthony and St. Lazarus owned considerable land outside the City. After seven years of French occupation, encouraged by the desertion of French soldiers after the failed invasion of Russia and the reentry of Austria in the war, all the social classes of the Ragusan people rose up in a general insurrection, led by the patricians, against the Napoleonic invaders. On 18 June 1813, together with British forces they forced the surrender of the French garrison of the island of Šipan, soon also the heavily fortified town of Ston and the island of Lopud, after which the insurrection spread throughout the mainland, starting with Konavle.
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Today the Trinitarian family is composed of priests, brothers, women (cloistered nuns and active sisters) as well as committed laity. Members of the Trinitarian family include the Trinitarian religious; the Trinitarian contemplative nuns; the Trinitarian Sisters of Valence; the Trinitarian Sisters of Rome, Valencia, Madrid, Mallorca, and Seville; the Oblates of the Most Holy Trinity; the Third Order Secular (tertiaries) and other Trinitarian laity. All are distinguished by the cross of red and blue which dates from the origins of the Order. Trinitarians are found throughout Europe and in the Americas as well as in Africa, India, Korea and the Philippines. In 2000 the Vatican Congregation for Institutes of Consecrated Life and Societies of Apostolic Life approved “The Trinitarian Way” rule of life which would guide all the lay groups associated with the Trinitarians: the Third Order Secular, the Trinitarian Movement, Confraternities, etc.
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It is also known that during these works, Juan de la Cuesta collaborated with Pedro de Argadero, a neighbor of Carrión de los Condes in the execution of the same, the latter being in charge of making the wooden structure over the vaults on which the roof rests, since the visitor read a knowledge that Juan de la Cuesta de Pedro de Argadero, a neighbor of Carrión, was making the body of the temple. There are also other, later construction phases. Both the portico and its paving, as well as a later revision of the buttresses and sacristy, seem to respond to works that took place after the Juan de la Cuesta factory. In 1771, Manuel Jacinto de Bringas, mayor of the province of Toro, created a file for the Count of Aranda detailing the state of the congregations, confraternities and brotherhoods in the towns of this jurisdiction.
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On 5 July 1876 he founded the first ever Italian catechetical magazine entitled "The Catholic Catechist". He began courses in the Gregorian Chant - something Pope Pius X later did and in 1876 licensed the first Italian catechetical review which was the second in the world; he also issued the book "Catholic Catechism" in 1876. He held three diocesan synods with one being on the Eucharist; the first was held from 2–4 September 1879 (the first in 156 years) which focused on the needs of children while the other two were held in 1893 and 1899. The 1899 synodal document spanned 350 pages and he alone wrote the text for it. The synod on the Eucharist was held from 26–30 August 1899 and in that he ordered that altars be made of marble and he revived Eucharistic confraternities as well as asking that chalices be made of gilded silver.
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The town of Andacollo is visited every year by thousands of pilgrims from Chile and abroad, the majority of whom come for the Fiesta Grande de la Virgen (Great Festival of the Virgin) which takes place in December. The Fiesta Grande, filled with colour, dancing and music performed by numerous confraternities and dance groups, is held at the Basilica of Our Lady of Andacollo. It starts each year on December 23 and lasts for at least five days, during which the statue is dressed in her crown and special clothes embroidered with gold, then carried in a solemn procession to the basilica accompanied by dance groups and pilgrims.The virgin of Andacollo, as Eduardo Huerta the priest in charge of the parish describe the celebrations livingatlaschile.com, December 26, 2013 There is also a smaller festival, the Fiesta Chica (“small festival”), which takes place on the first Sunday of October.
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1 and has been incorporated into the lore of Freemasonry. that the Roman secrets of masonry construction were never utterly lost in Italy but were passed on by the mason brotherhoods, which were supposed to be among the numerous documented collegii in which workingmen joined together for mutual protection, fraternal banqueting and eventual support of their widows throughout the Roman Empire, sometimes associated together as masters of the arcana or "mysteries" of their craft. Each such confraternity was composed of men (never women) located in a single town, and was made up of men of a single craft or those worshipping a single deity, free, freedmen and slaves together, forming a bond very like the image of a city, always under the uneasy surveillance of officialdom.Paul Veyne, "Confraternities" in A History of Private Life: From Pagan Rome to Byzantium (Cambridge:Belknap Press), 1987 pp 189-91.
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The next major step in the formation of the modern society came on June 21, 1571, when St. Pius V issued his Motu proprio "Decet Romanum", which restricted the canonical erection of the confraternity entirely to the jurisdiction of the Dominican Order and formally recognised "The Confraternity of the Most Holy Names of God". A final merger came on May 26, 1727, when Pope Benedict XIII confirmed the various privileges on both the "Confraternity of the Holy Name of God" and the "Society of the Name of Jesus" in his document Pretiosus. The two confraternities were essentially merged under the name "The Confraternity of the most Holy Names of God and Jesus", and exclusive rights to their governance were given to the Dominicans. In order to establish a local Society of the Holy Name, approval must be granted by the Dominican order, in the form of Letters patent.
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In the Catholic Church, an association of the Christian faithful or simply association of the faithful (Latin: consociationes christifidelium1983 Code of Canon Law, Latin original, canon 298.) is a group of baptized persons, clerics or laity or both together, who, according to the 1983 Code of Canon Law, jointly foster a more perfect life or promote public worship or Christian teaching, or who devote themselves to other works of the apostolate.Canon 298 §1 A 20th-century resurgence of interest in lay societies culminated in the Second Vatican Council, but lay ecclesial societies have long existed in forms such as sodalities (defined in the 1917 Code of Canon Law as associations of the faithful constituted as an organic body),Canon 707 §1 of the 1917 Code of Canon Law confraternities (similarly defined as sodalities established for the promotion of public worship),Canon 707 §2 of the 1917 Code of Canon Law medieval communes, and guilds.
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200px One of the first purpose of the Oratory of St. Francis Xavier was the Missione Urbana, a Jesuit outreach funded by charitable donation, focused on the evangelization and catechesis of farmers and others who came into the Roman markets from the outlying farmlands, which lacked proper pastoral care. Soon several confraternities, sodalities, and lay congregations began to use the oratory to support their work, including the Mantelloni, a lay penitential confederacy at the Collegio Romano known for its excessive displays of self-mortification. Another that quickly gained appeal for the students of the Collegio Romano, and which met at the Oratory del Caravita, was the Sodality of the Blessed Virgin, founded in 1563 by a Belgian Jesuit, Jean Leunis. In 1584, Pope Gregory XIII had ratified the sodality of the Roman College as the prima primeria, or primary unit, to which all other sodalities were to be affiliated, creating a universal structure for these movements.
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Dr Bolaji Carew and 5 others found the Buccaneers Confraternity (also called Brothers across Nation). A major impetus for the creation of new confraternities was the fact that members of the new groups simply did not meet the high academic and intellectual standards which arguable, but more fingers were pointed failed leadership within the Pyrate's fraternal order, and thus considered the original organization to have lost its core values and purpose of creation. Many Pyrates who didn't found the Pyrates young and old later denounced their membership and joined the Buccanneers for failed leadership reasons. However, Soyinka would later point to individuals who became accustomed to exerting power in the rigidly hierarchical confraternity, and were unwilling to give it up, as to blame for the initial schism."Conversation with Wole Soyinka" by Dulue Mbachu, The New Gong, undated, accessed 4 August 2008 As new groups formed, inter-group tensions led to fighting, though these were initially limited to fistfights.
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The Kuretes or Kouretes () were nine dancers who venerate Rhea, the Cretan counterpart of Cybele. A fragment from Strabo's Book VIIQuoted by Jane Ellen Harrison, "The Kouretes and Zeus Kouros: A Study in Pre-Historic Sociology", The Annual of the British School at Athens 15 (1908/1909:308-338) p. 309; Harrison observes that Strabo's not very illuminating statement serves to show "that in Strabo's time even a learned man was in complete doubt as to the exact nature of the Kouretes" and second, "that in current opinion, Satyrs, Kouretes, Idaean Daktyls, Korybantes and Kabeiroi appeared as figures roughly analogous". gives a sense of the roughly analogous character of these male confraternities, and the confusion rampant among those not initiated: > Many assert that the gods worshipped in Samothrace as well as the Kurbantes > and the Korybantes and in like manner the Kouretes and the Idaean Daktyls > are the same as the Kabeiroi, but as to the Kabeiroi they are unable to tell > who they are.
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Barangay Consolacion was established as an ecclesiastical district in 1967 by Bishop Teotimo Pacis, diocese of Palo. At present, the parish has maintained a number of mandated religious organizations which are active in the various fields of church apostolates, namely: Catholic Women's League, Legion of Mary, Catholic Charismatic Renewal Movement, and cofradias (confraternities) like the Birhen sa Lourdes (Our Lady of Lourdes), Sagrada Corazon (Sacred Heart), Inahan sa Kanunayng Panabang (Our Lady of Perpetual Help), San Jose (Saint Joseph) and San Antonio (Saint Anthony of Padua). Other organizations are the Knights of the Santo Niño (established by Father Oliver Edulan), Lay Ministers, Catechists, Catholic Faith Lay Apostolic Movement of the Philippines (CF-LAMP), Parish Emergency Action Team and the Knights of the Altar (KOA). From September 1992 to March 1993, the parish launched an intensive doctrinal and spiritual formation program through the Catholic Faith Lay Apostolic Movement of the Philippines (CF-LAMP), a local group tasked of defending the Catholic faith from proselytizing sects.
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He requested that he be buried either in the church of the Hospital of Our Lady of Immaculate Conception or the Santísma Veracruz Church of which he was a parishioner. In addition, Juan Roque asked that the brotherhoods to which he belonged, like the Zape Confraternity, accompany his body to the burial and that fifty-five Masses be sung for his soul at different churches around Mexico City, as well as twenty Masses sung for his deceased wife, Isabel de Herrera."Juan Roque's Donation," in Kathryn Joy McKnight, Afro- Latino Voices, (Indianapolis: Hackett Publishing Company, Inc., 2009), 87. In her essay analyzing confraternities in New Spain, Nicole von Germeten points out that as a prominent and wealthy African in Mexico City, Juan Roque's lavish funeral “with all the trappings of baroque religiosity” and membership in a confraternity like that of the Zape nation demonstrates the respectability of men of African descent in colonial Latin America.
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While there were no parochial boundaries, the two colleges had mixed care and also "in the funeral one acted and exercised the other's care." In the town there is also the presence of three confraternities: in the square of San Giovanni there was the Society of Mercy for hospitalling purposes (it was in fact the San Rocco hospital); near the piazza della Rocca, the Compagnia del Gonfalone, directed by the Friars Minor; the Brotherhood of the Sacrament at Santa Maria di Piazza, then called San Giovanni Vecchio and finally Santa Maria della Porta, all of which are aggregated to the namesake archconfraternities of Rome. Among the most significant events of the modern age, the resistance sustained by the inhabitants of Stroncone against the French troops of Napoleon, which penetrated the town walls only after a siege of seven days and deceit, was remembered. Since it became the town hall of the Kingdom of Italy, Stroncone was united to the municipality of Terni in 1929.
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The Kiev Brotherhood compound included the Brotherhood Monastery and its religious school (later the Kiev Mohyla Academy) An epistle from the Patriarch of Constantinople to the Lviv Orthodox Brotherhood Brotherhoods (, bratstva; literally, "fraternities") were the unions of Eastern Orthodox citizens or lay brothers affiliated with individual churches in the cities throughout the Ruthenian part of the Polish–Lithuanian Commonwealth such as Lviv, Wilno, Lutsk, Vitebsk, Minsk, and Kiev. Their structure resembled that of Western medieval confraternities and trade guilds.Brotherhoods at the Encyclopedia of Ukraine The Orthodox brotherhoods, first documented in 1463 (Lviv Dormition Brotherhood), were consolidated in the aftermath of the Union of Brest (1596) in order to oppose a rise in Roman Catholic proselytism, Jesuit expansionism and general Polonization. The brotherhoods attempted to stem the state- supported Catholic missionary activities by publishing books in the Cyrillic script and financing a net of brotherhood schools which offered education in the Ruthenian language.
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Interior of the Church, looking towards the main altar The trompe l'oeil Mannerist ceiling. The decoration of the Igreja de São Roque is the result of several phases of activity throughout the 17th and 18th centuries, reflecting the ideals of either the Society of Jesus or, as in the case of the chapels, the respective brotherhoods or confraternities. It was born of the Catholic Reformation, and reflects the efforts of the Church to capture the attention of the faithful. The general decorative phases are Mannerist (the chapels of St. Francis Xavier, of the Holy Family, and of the chancel); early Baroque (Chapel of the Holy Sacrament); later Baroque (Chapels of Our Lady of the Doctrine and of Our Lady of Piety); and Roman Baroque of the 1740s (Chapel of St. John the Baptist). 19th-century renovations include the construction of the choir gallery over the main door where the pipe organ was installed; the remodeling of the screen of the Chapel of the Holy Sacrament and the erection of the gilded iron railings; also the replacement of the entrance doors.
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The apostolic constitution ordered a revision of the official list of indulgenced prayers and good works, which had been called the Raccolta, "with a view to attaching indulgences only to the most important prayers and works of piety, charity and penance".Indulgentiarum Doctrina, norm 13 This removed from the list of indulgenced prayers and good works, now called the Enchiridion Indulgentiarum,Enchiridion Indulgentiarum many prayers for which various religious institutes, confraternities and similar groups had succeeded in the course of centuries in obtaining grants of indulgences, but which could not be classified as among "the most important". Religious institutes and the like, to which grants of plenary indulgences, for instance for visiting a particular church or shrine, had been previously made, were given a year from the date of promulgation of Indulgentiarum Doctrina to have them confirmed, and any that were not confirmed (mostly in a more limited way than before)Indulgentiarum Doctrina, norms 14 and 15 within two years became null and void.Indulgentiarum Doctrina, Transitional Norms The Enchiridion Indulgentiarum reached its fourth edition in Latin in 1999,[Enchiridon Indulgentiarum.
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Knotted prayer ropes were used in early Christianity; the Desert Fathers are said to have created the first such, using knots to keep track of the number of times they said the Jesus prayer. According to pious tradition, the concept of the Rosary was given to Saint Dominic in an apparition of the Virgin Mary during the year 1214 in the church of Prouille, though in fact it was known from the ninth century in various forms. This Marian apparition received the title of Our Lady of the Rosary.Beebe, Catherine, St. Dominic and the Rosary In the 15th century it was promoted by Alanus de Rupe (aka Alain de la Roche or Blessed Alan of the Rock), a Dominican priest and theologian, who established the "fifteen rosary promises" and started many rosary confraternities. According to Herbert Thurston, it is certain that in the course of the twelfth century and before the birth of St. Dominic, the practice of reciting 50 or 150 Ave Marias had become generally familiar.
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In either 1624 or 1648 there was a further restoration by Pedro Caballero de Illescas. In 1630 it became the endpoint of the Via Crucis. In 1880 municipal architect Aurelio Alvarez did work to improve its structural integrity, and the following year Juaquín Guichot did some work, writing inside the dome that the structure dates from 1482. Metal strapping was added for structural purposes in 1888; further work was done in 1899, 1912, and 1963, but in general the structure continued to deteriorate. In 1996, the union of confraternities involved in the Holy Week observances suggested moving the Templete to the intersection of the Avenida de Andalucía and the Ronda de Tamarguillo, but the city government rejected the idea. In 2000, José L. García of ABC Sevilla wrote of the "sad aspect" of a monument on a busy street "practically asphyxiated by modern buildings", much vandalized, with its interior turned into a filthy nest of pigeons.José L. García, La Pía Unión estudiará el sábado el mal estado del templete de la Cruz de Campo, ABC Sevilla, 2000-02-24, p. 50.
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Easter in Moguer has a special significance, as is evidenced by the various brotherhoods that process from Palm Sunday until Holy Saturday. Currently eight confraternities (cofradías) conduct the stations of penance: Hermandad de la Borriquita ("Brotherhood of the little donkey") on Palm Sunday, Holy Monday the Hermandad del Cristo de los Remedios ("Brotherhood of Christ of the Remedies"), Holy Tuesday the Hermandad del Cristo de la Sangre ("Brotherhood of Christ of the Blood'), Holy Wednesday the Hermandad del Cristo de la Victoria ("Brotherhood of the Victory"), Holy Thursday the Hermandad de la Oración en el Huerto ("Brotherhood of the prayer in the orchard"), Good Friday in the dawn hours the Hermandad de Padre Jesus ("Brotherhood of Father Jesus) and in the evening the Hermandad de la Veracruz ("Brotherhood of the True Cross"), and on Holy Saturday the Hermandad del Santo Entierro ("Brotherhood of the Holy Tomb"). The Romería del Rocío is a pilgrimage to the village of El Rocío on Pentecost weekend. It has a deep association with this community.
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Throughout the centuries the devotion to and the veneration of the Virgin Mary by Roman Catholics has both led to, and been influenced by a number of Roman Catholic Marian Movements and Societies. These societies form part of the fabric of Roman Catholic Mariology.Early modern confraternities in Europe and the Americas by Christopher F. Black, Pamela Gravestock 2006 page 11 As early as the 16th century, the Holy See endorsed the Sodality of Our Lady and Pope Gregory XIII issued a Papal Bull commending it and granting it indulgences and establishing it as the mother sodality, and other sodalities were formed thereafter.The Sodality of Our Lady: historical sketches by P.J. Kenedy & sons, 1916 ISBN page 37History of the sodalities of the blessed virgin Mary by Louis Delplace 1884 page 211Maiden and Mother: Prayers, Hymns, Devotions, and Songs to the Beloved Virgin Mary Throughout the Year by Margaret M. Miles 2001 page 125 The 18th and 19th centuries saw a number of missionary Marian organizations such as Company of Mary, the Marianists, the Marist Fathers, and the Marist Brothers.
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