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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Yang, Klency Kakazu de Brito;

    Este trabalho trata do estudo das pinturas parietais na Basílica de Nossa Senhora de Assunção, no Mosteiro de São Bento, em São Paulo. A Igreja foi ornamentada após a Restauração da Congregação Beneditina Brasileira, um esforço conjunto da Congregação Beneditina Brasileira e a Congregação de Beuron. Com a chegada dos monges europeus, houve o revival do canto gregoriano e a vinda da arte monástica beuronense; modelo artístico existente na Basílica de São Paulo. O estudo foi desenvolvido através de análise bibliográfica e pesquisa de campo para elucidação das questões sobre a arte beuronense produzida na Basílica, com ênfase em documentos primários e no livro The Aesthetic of Beuron and other writings de Desiderius Lenz (2007). Este trabalho concluiu que houve a circulação de modelos beuronenses dentro e fora dos muros beneditinos, e que a produçãobeuronense paulistana possui características ímpares do artista Dom Adelbert Gresnicht, que foi discípulo de Dom Desiderius Lenz na ?Escola de Arte de Beuron?. This work aims the study of the wall paintings in the Basilica of Our Lady of the Assumption in the Monastery of St. Benedict,at São Paulo city. The church was ornamented after the movement called Restoration of the Brazilian Benedictine Congregation, a joint effort of the Brazilian Benedictine Congregation and Congregation of Beuron. With the arrival of European monks in Brazil, the Beuronese Arts were also landing and fomented therevival of the Gregorian chant, the visual art that arrived was the same model that it is in São Paulo city. This study was developed through literature analysis and field research for elucidation of the questions about beuronese art produced in the São Bento?s Basilica, with emphasis on primary documents and in The Aesthetic of Beuron and other writings by Desiderius Lenz (2007). This research concluded that there was a movement of beuronese models inside and outside the Benedictine walls, and the São Paulo beuronese work has an unique characteristics by the artist Dom Adelbert Gresnicht, who was a disciple of Dom Desiderius Lenz in the "Art School of Beuron." Dados abertos - Sucupira - Teses e dissertações (2013 a 2016)

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ ZENODOarrow_drop_down
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    Presentation . 2023
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    Other literature type . 2023
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ ZENODOarrow_drop_down
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
      ZENODO
      Presentation . 2023
      License: CC BY
      Data sources: Datacite
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
      ZENODO
      Other literature type . 2023
      License: CC BY
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Márcio Luiz Fernandes;

    RESUMO Este artigo desenvolve uma reflexão sobre a figura de Claudio Pastro (1948-2016) como artista pós-conciliar. É comum recordar o papel dos bispos e dos teólogos\as como responsáveis por difundir e desenvolver as forças renovadoras do Vaticano II, mas com facilidade se esquece do esforço de rejuvenescimento e atualização da Igreja promovida pelos artistas cristãos. O Concílio Vaticano II se ocupou com o tema da reforma litúrgica que, por sua vez, impactou diretamente na elaboração de critérios para a execução do programa iconográfico e arquitetônico do espaço sagrado. O Concílio, ao recuperar a compreensão da liturgia como ação do próprio Mistério que dá vida à Igreja e superar a eclesiologia societária, típica do II milênio, provocou o despertar para a promoção e favorecimento da arte sacra. Neste estudo mostramos como os princípios teóricos presentes nos documentos conciliares foram recebidos e atualizados nas obras de Claudio Pastro na fidelidade ao espírito deste revolucionário evento eclesial do século XX. ABSTRACT This article reflects on the figure of Claudio Pastro (1948-2016) as a post-Council artist. It is customary to recall the role bishops and theologians played in disseminating and developing the Vatican II forces for renewal, but the invigorating efforts of Christian artists is easily forgotten. The Second Vatican Council wrought on the topic of liturgical reform, which unfolded into the development of criteria for executing iconographic and architectural programs in sacred places. By recovering the understanding of liturgy as the action of Mystery itself giving life to Church, and by overcoming incumbent ecclesiology, typical of the II millennium, the Council triggered an awakening of the predilection for, and promotion of sacred art. This study shows how theoretical principles in Council documents were received and brought to bear in Claudio Pastro’s works, faithful to the spirit of this 20th century revolutionary ecclesiastic event.

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    Article . 2021 . Peer-reviewed
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    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Article . 2021
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Estudos Avançadosarrow_drop_down
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Article . 2021 . Peer-reviewed
      License: CC BY NC
      Data sources: Crossref
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Article . 2021
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
      Estudos Avançados
      Article
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      Data sources: UnpayWall
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Garcia, Márcio Lourenço;

    Made available in DSpace on 2016-12-23T14:09:37Z (GMT). No. of bitstreams: 1 Marcio lourenco Garcia.pdf: 625641 bytes, checksum: f15317f0972aa358195a532cd754706d (MD5) Previous issue date: 2013-02-04 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior A tragédia grega, no esquema hegeliano, é situada como um sinal eloquente do momento final da religião da arte, pois, é nessa etapa que se efetua um doloroso cisma entre as leis do Estado e as leis da família. Então, na tragédia, a necessidade do conceito, ainda inconsciente-de-si, se aproxima do conteúdo de vida do destino do herói trágico, assim como a linguagem do aedo deixa de ser impessoal (como na epopéia) e participa ativamente desse conteúdo como ator. Este participa ativamente do drama e interfere no mesmo, sua linguagem denota o pathos do herói. A tragédia antiga começa, pois, a realizar a unidade dos deuses tão reclamada pelos filósofos da antiguidade, e irá desembocar na comédia onde se processará a absolutização do Si e a passagem da consciência feliz para a consciência infeliz. A progressiva manifestação do Espírito pode ser traduzida pelo movimento de saída da substância imediata, visto na religião da arte, que suprassume os momentos da obra-de-arte abstracta e da obra-de-arte vivente, a resultar na obra-de-arte espiritual. Esse movimento consiste no sair da substância em direção ao Si, pois, este reivindica o reconhecimento da sua singularidade pelo coletivo. Ademais, o Si criador da singularidade na religião da arte e no desembocar da tragédia, é instrumento para o autoconhecimento do Espírito, em seus momentos, no tempo, porquanto, sua consciência-de-si revela-se a si mesma mediante as potências universais ofendidas e que reclamam vingança, pois tal religião da arte é como que um espelho do conteúdo do Espírito. Este conteúdo efetivamente presente é, pois, em-si, uma coisa, e, para a consciência, outra. O direito de cima e o de baixo recebem a significação de que o primeiro representa a potência que sabe e que se manifesta à consciência, e, o segundo toma a significação da potência que se subtrai à consciência e se esconde no mundo subterrâneo das Erínias. Esta mesma religião da arte também aguça o espírito e faz alçar a imaginação e a fantasia de todos os espectadores até às alturas da consideração de sua peculiar vida na cidade, do direito humano e do direito divino um sendo o caráter feminino, e o outro, o masculino no caudal da necessidade lógica e que é o próprio destino do Espírito total. A tragédia mostra para a consciência-de-si que não há existência que não seja já de per si cindida e que tal oposição vem a ser o máximo bem de toda a unidade do Espírito The Greek tragedy, in the Hegelian scheme, is situated as an eloquent sign of the final moment of the religion of art, then, is this step that takes place a painful schism between the state law and the family law. Then, in the tragedy, the need of the concept, still unconscious-of-itself, approaches the content of the life of the tragic hero s fate, as well as the language of minstrel ceases to be impersonal (as in epic) and actively participates in this content as actor. He actively participates in the drama and can interfere in the drama, its language indicates the pain of the hero. The ancient tragedy begins, then, to realize the unity of the gods as claimed by the philosophers of antiquity, and will culminate in a comedy in which happens the process of the absolutism of the Self and the passage of the happy consciousness for the unhappy consciousness. The progressive manifestation of the Spirit can be translated by the movement of get out of immediate substance, viewed in the religion of art, which supersedes the moments of the abstract work of art and of the living work of art, resulting in the spiritual work of art. This movement means the output of the substance for himself, because it claims the recognition of their uniqueness by the collective. Moreover, the Self is the creator of the singularity in the religion of art and, in the development of tragedy, is tool for self-knowledge of the Spirit in its moments, in the time, because his self-consciousness reveals itself through the universal powers offended and to seek revenge, because such a religion of art is like the mirror of the Spirit. This content is actually present, therefore, in itself, is a thing, and to the consciousness another. The right upper and the lower receive the significance that the first represents the power that knows, which manifests itself to consciousness, and, the second takes the meaning of power that escapes the consciousness and hides in the underworld of the Erinyes. This same religion of art sharpens the mind and imagination of all spectators to get up a flight to the heights of the consideration of his life in the city, the human and divine right - the first one as the female character, and, the second, the male - in the flow of logical necessity and that is the fate of total Spirit: the tragedy shows that there is no existence that is not already divided in itself and that this opposition is to the highest good of all the unity of the Spirit

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Repositório Instituc...arrow_drop_down
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Araújo Júnior, Iron Mendes de;

    Made available in DSpace on 2017-06-01T18:12:58Z (GMT). No. of bitstreams: 1 iron_mendes_araujo_junior.pdf: 7621341 bytes, checksum: 9b49acecb23f2849136f53d0eb0fc1dd (MD5) Previous issue date: 2016-11-11 This paper analyzes the importance of some sacred sculptures, belonging to the Sacred Art Museum of Pernambuco - MASPE as well as some parts of Olinda's historical site Churches, as objects that shelter in their relevant elements symbols for the historical understanding of religious formation and Brazilian culture. Therefore, we reassemble the formation of Brazilian Catholicism that makes up part of the national culture through historical research. To contextualize the historical component resort to authors who reflect on the formation of Catholicism and, consequently, the Church in Brazil, because to understand the sculptures had to first understand the historical process where they were built. After the historical reconstruction, we analyze the elements, cultural - symbolic, which summarized the socio-cultural and devotional extracts resplendent in pieces, trying to thus demonstrate the importance of this heritage, which make up part of Brazilian cultural identity. Este trabalho analisa a importância de algumas esculturas sacras, pertencentes ao Museu de Arte Sacra de Pernambuco MASPE, bem como algumas peças de Igrejas do sítio histórico de Olinda, como objetos que resguardam em seus símbolos elementos de relevância para a compreensão histórica da formação religiosa e cultural brasileira. Para tanto, remontamos a formação do catolicismo brasileiro que compõe parte da cultura nacional, através da investigação histórica. Para contextualizarmos o componente histórico recorremos a autores que refletem, sobre a formação do catolicismo e, consequentemente, da Igreja no Brasil, pois para compreendermos as esculturas tivemos que primeiro entender o processo histórico onde as mesmas foram construídas. Após a reconstrução histórica, buscamos analisar os elementos, culturais simbólicos, que sintetizaram os extratos socioculturais e devocionais resplandecente nas peças, tentando, assim, demonstrar a importância desse patrimônio histórico, que compõem parte da identidade cultural brasileira.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Biblioteca Digital d...arrow_drop_down
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Biblioteca Digital d...arrow_drop_down
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Klency Kakazu de Brito Yang;

    RESUMO Em 1889, após a Proclamação da República e formação de um Estado laico, os religiosos da Congregação Beneditina Brasileira puderam solicitar ajuda à Santa Sé no processo de Restauração da Ordem. Atendendo o pedido do Papa Leão XIII, a Congregação de Beuron desembarcou em solo brasileiro em 1895, em Olinda. Beuron dedicava-se à Restauração religiosa por intermédio da arte, pelo canto gregoriano e arte visual. Para esse fim, fundaram a Escola de Arte de Beuron, que seguia a teoria do escultor e arquiteto Peter Lenz para a arte religiosa. Este texto apresentará a Restauração religiosa dos Beneditinos pela Arte da Escola de Beuron, seus artistas em solo brasileiro, a sua circulação e recepção. ABSTRACT In 1889, after the proclamation of the Republic in Brazil, the laic State allowed Benedictine monks to request the Holy See to help them restore their Order. The Beuron Congregation answered the request of Pope Leo XIII and supported the Brazilian Restauration. In 1895, the Beuron brothers arrived at the Olinda Monastery. Beuron restored European monasteries through works of art, with the Beuron School of Art, which followed Peter Lenz’ theory of sacred art production. This text presents the Religious Restauration Movement of the Brazilian Benedictine Congregation through the Beuron School of Art, their artists in Brazil, and the circulation and reception of these artists in local society.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ LAReferencia - Red F...arrow_drop_down
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    Authors: Ubiratan J. A. Silva;

    RESUMO A função da arquitetura é projetar espaços que atendam às diversas necessidades humanas. No caso da arquitetura religiosa, essa tarefa exige necessariamente a aproximação com a arte sacra. É somente por meio de uma interlocução harmoniosa entre essas duas áreas que se pode chegar à criação de edifícios que cumpram suas funções litúrgica e contemplativa. Neste artigo, descrevo minha experiência de trabalho como arquiteto em parceria com o artista plástico Claudio Pastro, apresentando alguns dos principais trabalhos que realizamos juntos ao longo de 34 anos - entre capelas, conventos, mosteiros e igrejas -, e discuto nosso processo de criação conjunta desses espaços. ABSTRACT The function of architecture is to design spaces that meet the diversity of human needs. With religious architecture, this task requires an approximation with sacred art. Only through a harmonious interlocution between these two areas is it possible to create buildings that fulfill their liturgical and contemplative functions. In this article, I describe my work experience as an architect in partnership with artist Claudio Pastro, outlining some of the main works we have done together over 34 years - including chapels, convents, monasteries, and churches - and discussing our process of joint creation of these spaces.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ LAReferencia - Red F...arrow_drop_down
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Pereira, Flávia de Sousa;

    Submitted by Biblioteca Central (biblioteca@unicap.br) on 2021-08-27T13:43:21Z No. of bitstreams: 2 Ok_flavia_sousa_pereira.pdf: 12822136 bytes, checksum: 622cdf950c7ac80167d9402beaecb469 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Made available in DSpace on 2021-08-27T13:43:22Z (GMT). No. of bitstreams: 2 Ok_flavia_sousa_pereira.pdf: 12822136 bytes, checksum: 622cdf950c7ac80167d9402beaecb469 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2021-05-28 In this work I examine the Capela Dourada do Recife, a place endowed with Catholic religious and artistic significance and an example of an eighteenth-century Pernambuco, which was built thanks to donations and with the help of the sugar aristocracy, becoming a symbol of this opulence and domination. In compliance with the legislation that governs this postgraduate program, a catalog of the Chapel will be developed as a product, thus expanding and strengthening the perception as a historical heritage and museum space. The idea arose from the needs identified in the research process and it should be noted that the proposed catalog, with photos and texts in three languages – Portuguese, English and Spanish – will be part of the action strategy that will be developed, unifying and improving the instruments communication tools that already exist there. Examino neste trabalho a Capela Dourada do Recife, um local dotado de significado artístico e religioso católico e exemplo de um Pernambuco setecentista, que foi erguida graças a donativos e com a ajuda da aristocracia açucareira, tornando-se um símbolo dessa opulência e domínio. Em cumprimento à legislação que rege o presente programa de pós-graduação, como produto será desenvolvido um catálogo da Capela, ampliando e fortalecendo dessa forma a percepção enquanto patrimônio religioso católico e espaço museal. A ideia surgiu a partir das necessidades identificadas no processo de pesquisa e compete observar que o catálogo proposto, com fotos e textos em três idiomas – português, inglês e espanhol –, fará parte da estratégia de ação que será elaborada, unificando e aperfeiçoando os instrumentos de comunicação ali já existentes.

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    Authors: Philippov, Karin;

    Starting from the analysis of three significant iconographical programs in the city of Sao Paulo, represented by the churches of Saint Cecilia, Our lady of Consolation and Saint Ephigenia, executed by Benedito Calixto de Jesus on the first decade of the twentieth century, this article seeks to comprehend the reasons of the historiographical silence in a fruitful moment of architectonical, urban, artistic, religious, historical and political transformation, chronologically defined as Modernism, which is implanted as movement from the decade of 1930. Here, this is a modernity project that is done in accordance to the European format, on which the city of Sao Paolo is reconstructed. Thus, the article aims at inserting the calixtian project in this modernizing slant and of a construction of a new typology of Church that is made of the elimination of the colonial tradition. A partir da análise de três significativos programas iconográficos na cidade de São Paulo, representados pelas Igrejas de Santa Cecília, de Nossa Senhora da Consolação e de Santa Ifigênia, executados por Benedito Calixto de Jesus na primeira década do século XX, busca-se compreender as razões do silêncio historiográfico em um momento fecundo de transformações arquitetônicas, urbanas, artísticas, religiosas, históricas e políticas, definido cronologicamente como Modernismo, que é implantado como movimento a partir da década de 1930. Aqui, trata-se de um projeto de modernidade feita aos moldes europeizantes, nos quais a cidade de São Paulo se reconstrói. Assim, almeja-se inserir o projeto calixtiano nesse viés modernizador e de construção de uma nova tipologia de Igreja, que se faz pelo apagamento da tradição colonial.

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    Authors: Yang, Klency Kakazu de Brito;

    Este trabalho trata do estudo das pinturas parietais na Basílica de Nossa Senhora de Assunção, no Mosteiro de São Bento, em São Paulo. A Igreja foi ornamentada após a Restauração da Congregação Beneditina Brasileira, um esforço conjunto da Congregação Beneditina Brasileira e a Congregação de Beuron. Com a chegada dos monges europeus, houve o revival do canto gregoriano e a vinda da arte monástica beuronense; modelo artístico existente na Basílica de São Paulo. O estudo foi desenvolvido através de análise bibliográfica e pesquisa de campo para elucidação das questões sobre a arte beuronense produzida na Basílica, com ênfase em documentos primários e no livro The Aesthetic of Beuron and other writings de Desiderius Lenz (2007). Este trabalho concluiu que houve a circulação de modelos beuronenses dentro e fora dos muros beneditinos, e que a produçãobeuronense paulistana possui características ímpares do artista Dom Adelbert Gresnicht, que foi discípulo de Dom Desiderius Lenz na ?Escola de Arte de Beuron?. This work aims the study of the wall paintings in the Basilica of Our Lady of the Assumption in the Monastery of St. Benedict,at São Paulo city. The church was ornamented after the movement called Restoration of the Brazilian Benedictine Congregation, a joint effort of the Brazilian Benedictine Congregation and Congregation of Beuron. With the arrival of European monks in Brazil, the Beuronese Arts were also landing and fomented therevival of the Gregorian chant, the visual art that arrived was the same model that it is in São Paulo city. This study was developed through literature analysis and field research for elucidation of the questions about beuronese art produced in the São Bento?s Basilica, with emphasis on primary documents and in The Aesthetic of Beuron and other writings by Desiderius Lenz (2007). This research concluded that there was a movement of beuronese models inside and outside the Benedictine walls, and the São Paulo beuronese work has an unique characteristics by the artist Dom Adelbert Gresnicht, who was a disciple of Dom Desiderius Lenz in the "Art School of Beuron." Dados abertos - Sucupira - Teses e dissertações (2013 a 2016)

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    Authors: Márcio Luiz Fernandes;

    RESUMO Este artigo desenvolve uma reflexão sobre a figura de Claudio Pastro (1948-2016) como artista pós-conciliar. É comum recordar o papel dos bispos e dos teólogos\as como responsáveis por difundir e desenvolver as forças renovadoras do Vaticano II, mas com facilidade se esquece do esforço de rejuvenescimento e atualização da Igreja promovida pelos artistas cristãos. O Concílio Vaticano II se ocupou com o tema da reforma litúrgica que, por sua vez, impactou diretamente na elaboração de critérios para a execução do programa iconográfico e arquitetônico do espaço sagrado. O Concílio, ao recuperar a compreensão da liturgia como ação do próprio Mistério que dá vida à Igreja e superar a eclesiologia societária, típica do II milênio, provocou o despertar para a promoção e favorecimento da arte sacra. Neste estudo mostramos como os princípios teóricos presentes nos documentos conciliares foram recebidos e atualizados nas obras de Claudio Pastro na fidelidade ao espírito deste revolucionário evento eclesial do século XX. ABSTRACT This article reflects on the figure of Claudio Pastro (1948-2016) as a post-Council artist. It is customary to recall the role bishops and theologians played in disseminating and developing the Vatican II forces for renewal, but the invigorating efforts of Christian artists is easily forgotten. The Second Vatican Council wrought on the topic of liturgical reform, which unfolded into the development of criteria for executing iconographic and architectural programs in sacred places. By recovering the understanding of liturgy as the action of Mystery itself giving life to Church, and by overcoming incumbent ecclesiology, typical of the II millennium, the Council triggered an awakening of the predilection for, and promotion of sacred art. This study shows how theoretical principles in Council documents were received and brought to bear in Claudio Pastro’s works, faithful to the spirit of this 20th century revolutionary ecclesiastic event.

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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Garcia, Márcio Lourenço;

    Made available in DSpace on 2016-12-23T14:09:37Z (GMT). No. of bitstreams: 1 Marcio lourenco Garcia.pdf: 625641 bytes, checksum: f15317f0972aa358195a532cd754706d (MD5) Previous issue date: 2013-02-04 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior A tragédia grega, no esquema hegeliano, é situada como um sinal eloquente do momento final da religião da arte, pois, é nessa etapa que se efetua um doloroso cisma entre as leis do Estado e as leis da família. Então, na tragédia, a necessidade do conceito, ainda inconsciente-de-si, se aproxima do conteúdo de vida do destino do herói trágico, assim como a linguagem do aedo deixa de ser impessoal (como na epopéia) e participa ativamente desse conteúdo como ator. Este participa ativamente do drama e interfere no mesmo, sua linguagem denota o pathos do herói. A tragédia antiga começa, pois, a realizar a unidade dos deuses tão reclamada pelos filósofos da antiguidade, e irá desembocar na comédia onde se processará a absolutização do Si e a passagem da consciência feliz para a consciência infeliz. A progressiva manifestação do Espírito pode ser traduzida pelo movimento de saída da substância imediata, visto na religião da arte, que suprassume os momentos da obra-de-arte abstracta e da obra-de-arte vivente, a resultar na obra-de-arte espiritual. Esse movimento consiste no sair da substância em direção ao Si, pois, este reivindica o reconhecimento da sua singularidade pelo coletivo. Ademais, o Si criador da singularidade na religião da arte e no desembocar da tragédia, é instrumento para o autoconhecimento do Espírito, em seus momentos, no tempo, porquanto, sua consciência-de-si revela-se a si mesma mediante as potências universais ofendidas e que reclamam vingança, pois tal religião da arte é como que um espelho do conteúdo do Espírito. Este conteúdo efetivamente presente é, pois, em-si, uma coisa, e, para a consciência, outra. O direito de cima e o de baixo recebem a significação de que o primeiro representa a potência que sabe e que se manifesta à consciência, e, o segundo toma a significação da potência que se subtrai à consciência e se esconde no mundo subterrâneo das Erínias. Esta mesma religião da arte também aguça o espírito e faz alçar a imaginação e a fantasia de todos os espectadores até às alturas da consideração de sua peculiar vida na cidade, do direito humano e do direito divino um sendo o caráter feminino, e o outro, o masculino no caudal da necessidade lógica e que é o próprio destino do Espírito total. A tragédia mostra para a consciência-de-si que não há existência que não seja já de per si cindida e que tal oposição vem a ser o máximo bem de toda a unidade do Espírito The Greek tragedy, in the Hegelian scheme, is situated as an eloquent sign of the final moment of the religion of art, then, is this step that takes place a painful schism between the state law and the family law. Then, in the tragedy, the need of the concept, still unconscious-of-itself, approaches the content of the life of the tragic hero s fate, as well as the language of minstrel ceases to be impersonal (as in epic) and actively participates in this content as actor. He actively participates in the drama and can interfere in the drama, its language indicates the pain of the hero. The ancient tragedy begins, then, to realize the unity of the gods as claimed by the philosophers of antiquity, and will culminate in a comedy in which happens the process of the absolutism of the Self and the passage of the happy consciousness for the unhappy consciousness. The progressive manifestation of the Spirit can be translated by the movement of get out of immediate substance, viewed in the religion of art, which supersedes the moments of the abstract work of art and of the living work of art, resulting in the spiritual work of art. This movement means the output of the substance for himself, because it claims the recognition of their uniqueness by the collective. Moreover, the Self is the creator of the singularity in the religion of art and, in the development of tragedy, is tool for self-knowledge of the Spirit in its moments, in the time, because his self-consciousness reveals itself through the universal powers offended and to seek revenge, because such a religion of art is like the mirror of the Spirit. This content is actually present, therefore, in itself, is a thing, and to the consciousness another. The right upper and the lower receive the significance that the first represents the power that knows, which manifests itself to consciousness, and, the second takes the meaning of power that escapes the consciousness and hides in the underworld of the Erinyes. This same religion of art sharpens the mind and imagination of all spectators to get up a flight to the heights of the consideration of his life in the city, the human and divine right - the first one as the female character, and, the second, the male - in the flow of logical necessity and that is the fate of total Spirit: the tragedy shows that there is no existence that is not already divided in itself and that this opposition is to the highest good of all the unity of the Spirit

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    Authors: Araújo Júnior, Iron Mendes de;

    Made available in DSpace on 2017-06-01T18:12:58Z (GMT). No. of bitstreams: 1 iron_mendes_araujo_junior.pdf: 7621341 bytes, checksum: 9b49acecb23f2849136f53d0eb0fc1dd (MD5) Previous issue date: 2016-11-11 This paper analyzes the importance of some sacred sculptures, belonging to the Sacred Art Museum of Pernambuco - MASPE as well as some parts of Olinda's historical site Churches, as objects that shelter in their relevant elements symbols for the historical understanding of religious formation and Brazilian culture. Therefore, we reassemble the formation of Brazilian Catholicism that makes up part of the national culture through historical research. To contextualize the historical component resort to authors who reflect on the formation of Catholicism and, consequently, the Church in Brazil, because to understand the sculptures had to first understand the historical process where they were built. After the historical reconstruction, we analyze the elements, cultural - symbolic, which summarized the socio-cultural and devotional extracts resplendent in pieces, trying to thus demonstrate the importance of this heritage, which make up part of Brazilian cultural identity. Este trabalho analisa a importância de algumas esculturas sacras, pertencentes ao Museu de Arte Sacra de Pernambuco MASPE, bem como algumas peças de Igrejas do sítio histórico de Olinda, como objetos que resguardam em seus símbolos elementos de relevância para a compreensão histórica da formação religiosa e cultural brasileira. Para tanto, remontamos a formação do catolicismo brasileiro que compõe parte da cultura nacional, através da investigação histórica. Para contextualizarmos o componente histórico recorremos a autores que refletem, sobre a formação do catolicismo e, consequentemente, da Igreja no Brasil, pois para compreendermos as esculturas tivemos que primeiro entender o processo histórico onde as mesmas foram construídas. Após a reconstrução histórica, buscamos analisar os elementos, culturais simbólicos, que sintetizaram os extratos socioculturais e devocionais resplandecente nas peças, tentando, assim, demonstrar a importância desse patrimônio histórico, que compõem parte da identidade cultural brasileira.

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    Authors: Klency Kakazu de Brito Yang;

    RESUMO Em 1889, após a Proclamação da República e formação de um Estado laico, os religiosos da Congregação Beneditina Brasileira puderam solicitar ajuda à Santa Sé no processo de Restauração da Ordem. Atendendo o pedido do Papa Leão XIII, a Congregação de Beuron desembarcou em solo brasileiro em 1895, em Olinda. Beuron dedicava-se à Restauração religiosa por intermédio da arte, pelo canto gregoriano e arte visual. Para esse fim, fundaram a Escola de Arte de Beuron, que seguia a teoria do escultor e arquiteto Peter Lenz para a arte religiosa. Este texto apresentará a Restauração religiosa dos Beneditinos pela Arte da Escola de Beuron, seus artistas em solo brasileiro, a sua circulação e recepção. ABSTRACT In 1889, after the proclamation of the Republic in Brazil, the laic State allowed Benedictine monks to request the Holy See to help them restore their Order. The Beuron Congregation answered the request of Pope Leo XIII and supported the Brazilian Restauration. In 1895, the Beuron brothers arrived at the Olinda Monastery. Beuron restored European monasteries through works of art, with the Beuron School of Art, which followed Peter Lenz’ theory of sacred art production. This text presents the Religious Restauration Movement of the Brazilian Benedictine Congregation through the Beuron School of Art, their artists in Brazil, and the circulation and reception of these artists in local society.

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    Authors: Ubiratan J. A. Silva;

    RESUMO A função da arquitetura é projetar espaços que atendam às diversas necessidades humanas. No caso da arquitetura religiosa, essa tarefa exige necessariamente a aproximação com a arte sacra. É somente por meio de uma interlocução harmoniosa entre essas duas áreas que se pode chegar à criação de edifícios que cumpram suas funções litúrgica e contemplativa. Neste artigo, descrevo minha experiência de trabalho como arquiteto em parceria com o artista plástico Claudio Pastro, apresentando alguns dos principais trabalhos que realizamos juntos ao longo de 34 anos - entre capelas, conventos, mosteiros e igrejas -, e discuto nosso processo de criação conjunta desses espaços. ABSTRACT The function of architecture is to design spaces that meet the diversity of human needs. With religious architecture, this task requires an approximation with sacred art. Only through a harmonious interlocution between these two areas is it possible to create buildings that fulfill their liturgical and contemplative functions. In this article, I describe my work experience as an architect in partnership with artist Claudio Pastro, outlining some of the main works we have done together over 34 years - including chapels, convents, monasteries, and churches - and discussing our process of joint creation of these spaces.

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