Wolumin mszalny poznańskich karmelitów bosych

Komunikat prezentuje wolumin mszalny z poznańskiego klasztoru karmelitów bosych z lat 1685–1705 (1738) w oprawie z aksamitu, z okuciami ze srebra, pochodzącej z początku XVIII wieku, a wykonanej zapewne w lokalnym warsztacie introligatorskim.

A pintura ilusionista no meio norte de Minas Gerais - Diamantina e Serro - e em São Paulo - Mogi das Cruzes (Brasil)

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

A pintura de Jesuíno do Monte Carmelo na Igreja da Ordem Terceira do Carmo em São Paulo

Pós-graduação em Artes - IA

Frei Agostinho de Jesus e as tradições da imaginária colonial brasileira: séculos XVI-XVII

Pós-graduação em Artes - IA

Corona ilustre del grauissimo, y real Conuento del Carmen de Valencia enrriquecida de muchas piedras preciosas de hijos suyos ...

Contiene además otros escritos de Fr. Juan Pinto de Victoria, Fr. Ambrosi Roca de la Serna, Fr. Josep Andreu

Constitutiones fratrum ordinis... Mariae de Monte Carmeli

Colofón

Carta del M.R.P. Christobal de Vega, de la Compañia de Iesus... escrita al reuerendissimo padre... Raymundo Lumbier... de la... Religion de nuestra Señora del Carmen. [Texto impreso]

Texto fechado en Valencia a 3 de junio de 1670

Z przeszłości Karmelitów na Litwie i Rusi /

Includes bibliographical references.

La jeunesse de Mme de Longueville. Études sur les femmes illustres et la société du XVIIe siècle.

Mode of access: Internet.

Vinea Carmeli, sev Historia Eliani ordinis Bmae. V. Mariae de Monte Carmelo : Contracta in variis opusculis, regulam, originem, propaginem, euentus varios, patrocinium multiplex, viros illustres, & prouincias omnes delineantibus.

Added engr. t.-p.

Chronica dos carmelitas da antiga,

Mode of access: Internet.

[La vie du Cardinal de Bérulle].

Mode of access: Internet.

Arquitetura, cidade e território no Brasil colonial: a contribuição dos carmelitas calçados da Bahia e Pernambuco (1580-1800)

This study investigates the religious group named 'shoe wearing carmelites' (or Calced Carmelites) from Brazil´s Order of Carmo, from 1580 until 1800, in the Capitaincy of Bahia de Todos os Santos (Recôncavo, city of Salvador and Sergipe) and in the Capitaincy of Pernambuco (Alagoas, Pernambuco and Itamaracá). The study does not include the religious group known as the 'Reformed' Carmelites from Goiana, Recife and Paraíba convents. The Order of Carmo is a religious order from the Roman Catholic Church, founded in the 12th century. By the 16th century they were split into 'Calced' and 'Discalced'. In 1580 the Calced ones came from Portugal to Brazil, built convents in urban areas and were able to acquire slaves, farms and other assets. As any other religious order, the Carmelites had their modus operandi. This work emphasizes the way they operated or acted in the city, either individually or in association with other Carmelite religious foundations elsewhere (networking). Their action affected, although indirectly, the building of some specific aspects of the architecture, the city and the territory in colonial Brazil. The main objective of this study is to demonstrate the impact of the Calced Carmelites from Bahia and Pernambuco upon the territory of colonial Brazil, which is analyzed according to three scales: 1) the region or interurban; 2) the city or intraurban; 3) the building or the architecture. The research employs the comparative method of analysis, especially for the architectural scale. The work demonstrates that although not acting as architects or urbanists, the Carmelites contributed to the formation of the colonial territory of Brazil, behaving as a well-articulated and hierarchized religious network, from an economic and social perspective. Moreover, they influenced the emergence and growth of several colonial urban nuclei, from Bahia to Pernambuco, mainly in the surroundings of their religious buildings. Finally, it is very clear this religious order’s contribution to colonial architecture, as it can be seen by the architectural characteristics of the convents and churches which have been analyzed, many of which still stand in a good state of conservation nowadays.

Mount Carmel in the Commune: Promoting the Holy Land in Central Italy in the 13th and 14th Centuries

The Carmelite friars were the last of the major mendicant orders to be established in Italy. Originally an eremitical order, they arrived from the Holy Land in the 1240s, decades after other mendicant orders, such as the Franciscans and Dominicans, had constructed churches and cultivated patrons in the burgeoning urban centers of central Italy. In a religious market already saturated with friars, the Carmelites distinguished themselves by promoting their Holy Land provenance, eremitical values, and by developing an institutional history claiming to be descendants of the Old Testament prophet Elijah. By the end of the 13th century the order had constructed thriving churches and convents and leveraged itself into a prominent position in the religious community. My dissertation analyzes these early Carmelite churches and convents, as well as the friars’ interactions with patrons, civic governments, and the urban space they occupied. Through three primary case studies – the churches and convents of Pisa, Siena and Florence – I examine the Carmelites��� approach to art, architecture, and urban space as the order transformed its mission from one of solitary prayer to one of active ministry.

My central questions are these: To what degree did the Carmelites��� Holy Land provenance inform the art and architecture they created for their central Italian churches? And to what degree was their visual culture instead a reflection of the mendicant norms of the time?

I have sought to analyze the Carmelites at the institutional level, to determine how the order viewed itself and how it wanted its legacy to develop. I then seek to determine how and if the institutional model was utilized in the artistic and architectural production of the individual convents. The understanding of Carmelite art as a promotional tool for the identity of the order is not a new one, however my work is the first to consider deeply the order’s architectural aspirations. I also consider the order’s relationships with its de facto founding saint, the prophet Elijah, and its patron, the Virgin Mary, in a more comprehensive manner that situates the resultant visual culture into the contemporary theological and historical contexts.