Frank Kennedy. His research highlighted the use of music to teach and to worship. Although they prohibited time in choir, in order to provide more time for preaching and teaching, the Society included music among the subjects to be taught in its schools. The more famous among them were associated with Naples and Milan: Giuseppe Quattromani, rector of the Collegio dei Nobili of Naples in ; Clemente Coppola, who served as rector of the Collegio di San Francesco Saverio in Naples in ; and the group associated with the Marian confraternities and congregations in Milan in the mids.
Both theater and music were at the heart of the so-called domestic missions the Jesuits undertook in southern Europe. Church historian Luigi Mezzadri argues that missions were among the most influential pastoral activities undertaken after the Council of Trent, and he and historian Adriano Prosperi note that the Jesuits were well suited to such activities, because of their emphases on preaching and teaching. The issue of converts becoming Jesuits was particularly controversial in Spanish territories, so it affected large portions of Italy. The decree prohibiting those of any Jewish and Muslim descent from entrance—harsher than earlier limpieza de sangre laws, and harsher than even Archbishop of Toledo and Inquisitor General Gaspar de Quiroga —94 could support—led Mercurian to act against those of converso descent who were already members of the Society, some of them highly placed, effecting changes in the Roman administration of the Society.
Historian Pierroberto Scaramella has suggested new lines of research based on documents from the Archivio della Congregazione per la Dottrina della Fede Archive of the Congregation for the Doctrine of the Faith , since open to scholars of the general public. Thus far this survey has suggested continuities e. It is now time to address the remaining lacunae. Most scholarship about the early Society of Jesus in Italy concerns men, but many prominent Italian women were patrons of Jesuit colleges and churches, and twentieth- and twenty-first-century historiography has begun to look deeper into the relationship between Jesuits and women in the economic and artistic fields.
Another is in spiritual direction of women of lower rank, including written works designed to instruct women in mental prayer and to offer them a version of the Spiritual Exercises geared for women and laypersons. In addition, scholars should ask questions about the importance of masculinity and authority as they developed after the Society was founded; men have gender too. The dominance of the Collegio Romano in studies of Jesuit teaching and intellectual activity has also created problems.
The assumption is that the centralization of the Society is reflected in a uniformity of action. The study of Jesuit math and astronomy, for example, privileges this institution, with secondary attention paid to Jesuits at Bologna, Brescia, Mantua, Padua, and Parma, but virtually ignoring other institutions which also taught those subjects. Further work is also needed on the relationship between Jesuits and secular priests in the Italian peninsula.
Among diocesan seminaries, only the Seminario Romano was fully run by the Society, but Jesuits did lead some secular clergy in the Spiritual Exercises. Diocesan clergy, even in the larger Italian cities, have not been frequently heard in studies of the sixteenth-century Society. The availability of primary sources generated by rank-and-file Jesuits make these desiderata possible. The Society has a continuous tradition of preserving and writing its own history.
Thousands of sources dating from its origins, including periodic reports sent by provinces to Rome, provide the earliest information on the workings of the Society; many of these are collected in Rome at the Archivum Romanum Societatis Iesu ARSI. Excerpts from these documents have been translated into English and published on several occasions.
This website also contains scanned versions of manuscript catalogs from the Biblioteca Nazionale Centrale di Roma National central library, Roman branch , along with documents on the modern Society, and information about forthcoming digitization and editorial projects. The pre-suppression Jesuits of the Italian peninsula and islands included some towering figures and are associated with significant innovations in art, architecture, teaching, and preaching.
Modern historical research is more critical and comparative, and less local, providentialist, and self-reflective, than that of the earliest generations of scholarship on the Society, but the tradition from the beginning has been document-based: the difference over the centuries is not in sources, but in approach.
John W. Massimo Firpo Florence: Olschki, , — Among the more significant modern studies of Ignatius are Robert Aleksander Maryks, ed. Walsh, eds. Claude Pavur, ed. Cornelius Michael Buckley St. Marino Biondi Florence: Ponte alla Grazia, , 34, See also Renaldo, — Parma: Alberto Pazzoni e Paolo Monti, See Thomas M. On the Irish College, founded several decades after the English College, see e.
Patrick J. Neither discusses the seventeenth and eighteenth centuries in any detail. Two twenty-first century texts by Alessandro Ippoliti, Il Collegio romano: Storia della costruzione co-authored with Benedetto Vetere Rome: Gangemi,  and Il Collegio romano: Storia e restauro Rome: Gangemi,  are mainly concerned with architectural history.
These are largely focused on the science and math professors, e. Francesco Divenuto, ed. On Bellarmine, see e. Pasquale Giustiniani Brescia: Morcelliana, Padberg, S. Thomas M. Lucas Chicago: LoyolaPress, , — Lazar, Vinyard , 13— Rome: Ed. The English translations, by R. William V. Louis, MO: IJS, contains less than two pages concerning the seventeenth and eighteenth centuries.
Lydia G. Thomas James Dandelet and John A.
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Marino Leiden: Brill, , —, here Jonathan I. Adele Spedicati, 6 vols. Galatina: Congedo Editore, —86 , esp. I, , vol. III, —9, and vol. V, —6. Hydra mistica sive De corrupta morali doctrina dialogus stampata a Napoli, con la falsa indicazione di Colonia Naples: n. Caroline Higgitt London: Longman, , David Forgacs, ed. See, e. The idea stems from the document De ratione aedificiorum On the manner of constructing buildings , Decree 34 from the first general congregation , printed in a modern edition, Rome: Apud Curiam Praepositi Generalis, Philip J.
Rosato, in The Jesuits and the Arts — , ed. On individual painters, see e.
Pietro Pirri, Giuseppe Valeriano S. Jaffe, eds. Levy, Propaganda and the Jesuit Baroque, 1—2 and 5. Louis J. Oldani St. Farrell, ed. On individual dramatists, see e.
Tatiana Kirova Napoli: Ed. Scientifiche Italiane, , — Louis Oldani and Victor R. The only similarity to 50 First Dates is that both the female leads suffer from amnesia with their respective significant others trying to win her heart. The Vow actually comes across having a feel more like The Notebook. Leo recovers, but Paige emerges with no memories of her whole relationship nor marriage to Leo, and he must now make her fall in love with him again. The movie manages to avoid cheap Hollywood writing, and gently leads you down its plot.
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A car accident puts Paige in a coma, and when she wakes up with severe memory loss, her husband Leo works to win her heart again. Director: Michael Sucsy. From metacritic. Top 25 Highest Grossing Romantic Dramas. Major Blockbusters Opening on the Same Weekend. Top 25 Box Office of Share this Rating Title: The Vow 6. Use the HTML below. You must be a registered user to use the IMDb rating plugin.
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