Catherine of Siena

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Saint Catherine of Siena
Giovanni Battista Tiepolo 096.jpg
St. Catherine of Siena,
by Giovanni Battista Tiepolo
Virgin, Doctor of the Church
Born25 March 1347
Siena, Republic of Siena
Died29 April 1380 (aged 33)
Rome, Papal States
Venerated in Catholic Church
Anglican Communion [1]
Lutheranism [2]
Canonized 29 June 1461 by Pope Pius II
Major shrine Santa Maria sopra Minerva, Rome and Shrine of Saint Catherine  [ it ], Siena
Feast April 29; April 30 (Roman Calendar, 1628–1969)
Attributes Dominican tertiaries' habit, lily, book, crucifix, heart, crown of thorns, stigmata, ring, dove, rose, skull, miniature church, miniature ship bearing Papal coat of arms
Patronage against fire; bodily ills; Diocese of Allentown, Pennsylvania, USA; Europe; illness; Italy; Bambang, Nueva Vizcaya, Samal, Bataan, Philippines; miscarriages; people ridiculed for their piety; sexual temptation; sick people; sickness; nurses

Saint Catherine of Siena (25 March 1347 – 29 April 1380), a laywoman associated with the Dominican Order, was a mystic, activist, and author who had a great influence on Italian literature and the Catholic Church. Canonized in 1461, she is also a Doctor of the Church.

Dominican Order Roman Catholic religious order

The Order of Preachers, also known as the Dominican Order, is a mendicant Catholic religious order founded by the Spanish priest Dominic of Caleruega in France, approved by Pope Innocent III via the Papal bull Religiosam vitam on 22 December 1216. Members of the order, who are referred to as Dominicans, generally carry the letters OP after their names, standing for Ordinis Praedicatorum, meaning of the Order of Preachers. Membership in the order includes friars, nuns, active sisters, and affiliated lay or secular Dominicans.

Catholic Church Largest Christian church, led by the Bishop of Rome

The Catholic Church, also known as the Roman Catholic Church, is the largest Christian church, with approximately 1.3 billion baptised Catholics worldwide as of 2017. As the world's oldest and largest continuously functioning international institution, it has played a prominent role in the history and development of Western civilisation. The church is headed by the Bishop of Rome, known as the pope. Its central administration, the Holy See, is in the Vatican City, an enclave within the city of Rome in Italy.

Doctor of the Church one of the early Christian theologians regarded as especially authoritative in the Western Church

Doctor of the Church is a title given by the Catholic Church to saints recognized as having made significant contribution to theology or doctrine through their research, study, or writing.

Contents

She was born and raised in Siena, and at an early age wanted to devote herself to God, against the will of her parents. She joined the Dominican tertiaries. She made herself known very quickly by being marked by mystical phenomena such as invisible stigmata and a mystical marriage. [3] Her influence with Pope Gregory XI played a role in his decision to leave Avignon for Rome. She was then sent by him to negotiate peace with Florence. After Gregory XI's death and peace concluded, she returned to Siena. She dictated to secretaries her set of spiritual treatises The Dialogue of Divine Providence. The Great Schism of the West led Catherine of Siena to go to Rome with the pope. She sent numerous letters to princes and cardinals to promote obedience to Pope Urban VI and defend what she calls the "vessel of the Church." She died on 29 April 1380, exhausted by her penances. Urban VI celebrated her funeral and burial in the Basilica of Santa Maria sopra Minerva in Rome.

Siena Comune in Tuscany, Italy

Siena is a city in Tuscany, Italy. It is the capital of the province of Siena.

In monotheistic thought, God is conceived of as the supreme being, creator deity, and principal object of faith. God is usually conceived as being omniscient (all-knowing), omnipotent (all-powerful), omnipresent (all-present) and as having an eternal and necessary existence. These attributes are used either in way of analogy or are taken literally. God is most often held to be incorporeal (immaterial). Incorporeality and corporeality of God are related to conceptions of transcendence and immanence of God, with positions of synthesis such as the "immanent transcendence".

Stigmata the appearance of bodily wounds, scars, and pain in locations corresponding to the crucifixion wounds of Jesus Christ

Stigmata in Christianity are the appearance of bodily wounds, scars, and pain in locations corresponding to the crucifixion wounds of Jesus Christ, such as the hands, wrists, and feet. An individual bearing the wounds of stigmata is a stigmatist or a stigmatic.

The devotion around Catherine of Siena developed rapidly after her death. She was canonized in 1461, declared patron saint of Rome in 1866, and of Italy (together with Francis of Assisi) in 1939. [4] [5] [6] [7] [8] She was the first woman (along with Teresa of Ávila) to be declared a "doctor of the Church," on 4 October 1970 by Pope Paul VI. She was also proclaimed patron saint of Europe in 1999 by Pope John Paul II. Catherine of Siena is one of the outstanding figures of medieval Catholicism, by the strong influence she has had in the history of the papacy and her extensive authorship. She was behind the return of the Pope from Avignon to Rome, and then carried out many missions entrusted by the pope, something quite rare for a woman in the Middle Ages. Her Dialogue, hundreds of letters, and dozens of prayers, also give her a prominent place in the history of Italian literature.

Patron saint saint regarded as the tutelary spirit or heavenly advocate of a nation, place, craft, activity, class, clan, family, or person

A patron saint, patroness saint, patron hallow or heavenly protector is a saint who in Roman Catholicism, Anglicanism or Eastern Orthodoxy, is regarded as the heavenly advocate of a nation, place, craft, activity, class, clan, family or person.

Italy republic in Southern Europe

Italy, officially the Italian Republic, is a European country consisting of a peninsula delimited by the Alps and surrounded by several islands. Located in the middle of the Mediterranean sea and traversed along its length by the Apennines, Italy has a largely temperate seasonal and Mediterranean climate. The country covers a total area of 301,340 km2 (116,350 sq mi), and land area of 294,140 km2 (113,570 sq mi), and shares open land borders with France, Switzerland, Austria, Slovenia, and the enclaved microstates of Vatican City and San Marino. Italy has a territorial exclave in Switzerland (Campione) and a maritime exclave in the Tunisian Sea (Lampedusa). With around 60 million inhabitants, Italy is the fourth-most populous member state of the European Union.

Francis of Assisi Catholic saint and founder of the Franciscan Order

Saint Francis of Assisi, born Giovanni di Pietro di Bernardone, informally named as Francesco, was an Italian Catholic friar, deacon and preacher. He founded the men's Order of Friars Minor, the women's Order of Saint Clare, the Third Order of Saint Francis and the Custody of the Holy Land. Francis is one of the most venerated religious figures in history.

Life

The house of Saint Catherine in Siena House Catherine Siena Apr 2008.jpg
The house of Saint Catherine in Siena

Caterina di Giacomo di Benincasa was born on 25 March 1347 (shortly before the Black Death ravaged Europe) in Siena, Republic of Siena (today Italy), to Lapa Piagenti, the daughter of a local poet, and Giacomo di Benincasa, a cloth dyer who ran his enterprise with the help of his sons. [9] The house where Catherine grew up in still exists. Lapa was about forty years old when she gave premature birth to twin daughters Catherine and Giovanna. She had already borne 22 children, but half of them had died. Giovanna was handed over to a wet-nurse and died soon after. Catherine was nursed by her mother and developed into a healthy child. She was two years old when Lapa had her 25th child, another daughter named Giovanna. [10] As a child Catherine was so merry that the family gave her the pet name of "Euphrosyne", which is Greek for "joy" and the name of an early Christian saint. [11]

Black Death Pandemic in Eurasia in the 1300s

The Black Death, also known as the Great Plague or the Plague, or less commonly the Black Plague, was one of the most devastating pandemics in human history, resulting in the deaths of an estimated 75 to 200 million people in Eurasia and peaking in Europe from 1347 to 1351. The bacterium Yersinia pestis, which results in several forms of plague, is believed to have been the cause. The Black Death was the first major European outbreak of plague, and the second plague pandemic. The plague created a number of religious, social and economic upheavals which had profound effects on the course of European history.

Republic of Siena former republic on the Apennine Peninsula between 1125 and 1555

The Republic of Siena was a historic state consisting of the city of Siena and its surrounding territory in Tuscany, central Italy. It existed for over four hundred years, from 1125 to 1555. In the Italian War of 1551–59 the republic was defeated by the rival Duchy of Florence in alliance with the Spanish crown. After 18 months of resistance, the Republic of Siena surrendered to the Spanish Empire on 21 April 1555, marking the end of the republic.

Euphrosyne of Alexandria Egyptian monk and saint

Saint Euphrosyne of Alexandria was a female saint who adopted male attire and lived at a local monastery as an ascetic. Her feast day is celebrated both in the Catholic and Eastern Orthodox Churches on 25 September.

Catherine is said by her confessor and biographer Raymond of Capua O.P.'s Life to have had her first vision of Christ when she was five or six years old: she and a brother were on the way home from visiting a married sister when she is said to have experienced a vision of Christ seated in glory with the Apostles Peter, Paul, and John. Raymond continues that at age seven, Catherine vowed to give her whole life to God. [11] [12]

Raymond of Capua Italian Dominic friar and venerated Christian

Blessed Raymond of Capua, O.P., was a leading member of the Dominican Order and served as its Master General from 1380 until his death. First as Prior Provincial of Lombardy and then as Master General of the Order, Raymond undertook the restoration of Dominican religious life. For his success in this endeavor, he is referred to as its "second founder".

Christ in Majesty Christian image of Christ seated on a throne as ruler of the world, often surrounded by other Christian figures

Christ in Majesty or Christ in Glory is the Western Christian image of Christ seated on a throne as ruler of the world, always seen frontally in the centre of the composition, and often flanked by other sacred figures, whose membership changes over time and according to the context. The image develops from Early Christian art, as a depiction of the Heavenly throne as described in 1 Enoch, Daniel 7, and The Apocalypse of John. In the Byzantine world, the image developed slightly differently into the half-length Christ Pantocrator, "Christ, Ruler of All", a usually unaccompanied figure, and the Deesis, where a full-length enthroned Christ is entreated by Mary and St. John the Baptist, and often other figures. In the West, the evolving composition remains very consistent within each period until the Renaissance, and then remains important until the end of the Baroque, in which the image is ordinarily transported to the sky.

Apostles The primary disciples of Jesus

In Christian theology and ecclesiology, apostles, particularly the Twelve Apostles, were the primary disciples of Jesus according to the New Testament and the Qur’an. During the life and ministry of Jesus in the 1st century AD, the apostles were his closest followers and became the primary teachers of the gospel message of Jesus.

When Catherine was sixteen, her older sister Bonaventura died in childbirth; already anguished by this, Catherine soon learned that her parents wanted her to marry Bonaventura's widower. She was absolutely opposed and started a strict fast. She had learned this from Bonaventura, whose husband had been far from considerate but his wife had changed his attitude by refusing to eat until he showed better manners. Besides fasting, Catherine further disappointed her mother by cutting off her long hair as a protest against being overly encouraged to improve her appearance to attract a husband. [13]

Statuette by Neroccio di Bartolomeo de' Landi, (1475) Sv Ekaterina sienskaia Oratorio Santa Katerina Neroccio.jpg
Statuette by Neroccio di Bartolomeo de' Landi, (1475)

Catherine would later advise Raymond of Capua to do during times of trouble what she did now as a teenager: "Build a cell inside your mind, from which you can never flee." In this inner cell she made her father into a representation of Christ, her mother into the Blessed Virgin Mary, and her brothers into the apostles. Serving them humbly became an opportunity for spiritual growth. Catherine resisted the accepted course of marriage and motherhood on the one hand, or a nun's veil on the other. She chose to live an active and prayerful life outside a convent's walls following the model of the Dominicans. [14] Eventually her father gave up and permitted her to live as she pleased.

A vision of Saint Dominic gave strength to Catherine, but her wish to join his Order was no comfort to Lapa, who took her daughter with her to the baths in Bagno Vignoni to improve her health. Catherine fell seriously ill with a violent rash, fever and pain, which conveniently made her mother accept her wish to join the "Mantellate", the local association of Dominican tertiaries. [15] Lapa went to the Sisters of the Order and persuaded them to take in her daughter. Within days, Catherine seemed entirely restored, rose from bed and donned the black and white habit of the Third Order of Saint Dominic. Catherine received the habit of a Dominican tertiary from the friars of the order after vigorous protests from the tertiaries themselves, who up to that point had been only widows. As a tertiary, she lived outside the convent, at home with her family like before. The Mantellate taught Catherine how to read, and she lived in almost total silence and solitude in the family home. [15]

Her custom of giving away clothing and food without asking anyone's permission cost her family significantly, but she requested nothing for herself. By staying in their midst, she could live out her rejection of them more strongly. She did not want their food, referring to the table laid for her in Heaven with her real family. [16]

Giovanni di Paolo, The Mystic Marriage of Saint Catherine of Siena Giovanni di Paolo The Mystic Marriage of Saint Catherine of Siena.jpg
Giovanni di Paolo, The Mystic Marriage of Saint Catherine of Siena

According to Raymond of Capua, at the age of twenty-one (c. 1368), Catherine experienced what she described in her letters as a "Mystical Marriage" with Jesus, [17] later a popular subject in art as the Mystic marriage of Saint Catherine . Caroline Walker Bynum explains one surprising and controversial aspect of this marriage that occurs both in artistic representations of the event and in some early accounts of her life: "Underlining the extent to which the marriage was a fusion with Christ's physicality [...] Catherine received, not the ring of gold and jewels that her biographer reports in his bowdlerized version, but the ring of Christ's foreskin." [18] [19] Catherine herself mentions the foreskin-as-wedding ring motif in one of her letters (#221), equating the wedding ring of a virgin with a foreskin; she typically claimed that her own wedding ring to Christ was simply invisible. [20] She wrote in a letter (to encourage a nun who seems to have been undergoing a prolonged period of spiritual trial and torment): "Bathe in the blood of Christ crucified. See that you don't look for or want anything but the crucified, as a true bride ransomed by the blood of Christ crucified-for that is my wish. You see very well that you are a bride and that he has espoused you-you and everyone else-and not with a ring of silver but with a ring of his own flesh. Look at the tender little child who on the eighth day, when he was circumcised, gave up just so much flesh as to make a tiny circlet of a ring!" [21] Raymond of Capua also records that she was told by Christ to leave her withdrawn life and enter the public life of the world. [22] Catherine rejoined her family and began helping the ill and the poor, where she took care of them in hospitals or homes. Her early pious activities in Siena attracted a group of followers, women and men, who gathered around her. [9]

As social and political tensions mounted in Siena, Catherine found herself drawn to intervene in wider politics. She made her first journey to Florence in 1374, probably to be interviewed by the Dominican authorities at the General Chapter held in Florence in May 1374, though this is controverted (if she was interviewed, then the absence of later evidence suggests she was deemed sufficiently orthodox). [13] It seems that at this time she acquired Raymond of Capua as her confessor and spiritual director. [23]

After this visit, she began travelling with her followers throughout northern and central Italy advocating reform of the clergy and advising people that repentance and renewal could be done through "the total love for God." [24] In Pisa, in 1375, she used what influence she had to sway that city and Lucca away from alliance with the anti-papal league whose force was gaining momentum and strength. She also lent her enthusiasm towards promoting the launch of a new crusade. It was in Pisa in 1375 that, according to Raymond of Capua's biography, she received the stigmata (visible, at Catherine's request, only to herself). [23]

Physical travel was not the only way in which Catherine made her views known. From 1375 [23] onwards, she began dictating letters to scribes. [15] These letters were intended to reach men and women of her circle, increasingly widening her audience to include figures in authority as she begged for peace between the republics and principalities of Italy and for the return of the Papacy from Avignon to Rome. She carried on a long correspondence with Pope Gregory XI, asking him to reform the clergy and the administration of the Papal States.

Towards the end of 1375, she returned to Siena, to assist a young political prisoner, Niccolò di Tuldo, at his execution. [23] [25] In June 1376 Catherine went to Avignon as ambassador of the Republic of Florence to make peace with the Papal States (on 31 March 1376 Gregory XI had placed Florence under interdict). She was unsuccessful and was disowned by the Florentine leaders, who sent ambassadors to negotiate on their own terms as soon as Catherine's work had paved the way for them. [23] Catherine sent an appropriately scorching letter back to Florence in response. [26] While in Avignon, Catherine also tried to convince Pope Gregory XI, the last Avignon Pope, to return to Rome. [27] Gregory did indeed return his administration to Rome in January 1377; to what extent this was due to Catherine's influence is a topic of much modern debate. [28]

Catherine returned to Siena and spent the early months of 1377 founding a women's monastery of strict observance outside the city in the old fortress of Belcaro. [29] She spent the rest of 1377 at Rocca d'Orcia, about twenty miles from Siena, on a local mission of peace-making and preaching. During this period, in autumn 1377, she had the experience which led to the writing of her Dialogue and learned to write, although she still seems to have chiefly relied upon her secretaries for her correspondence. [9] [30]

Late in 1377 or early in 1378 Catherine again travelled to Florence, at the order of Gregory XI, to seek peace between Florence and Rome. Following Gregory's death in March 1378 riots, the revolts of the Ciompi, broke out in Florence on 18 June, and in the ensuing violence she was nearly assassinated. Eventually, in July 1378, peace was agreed between Florence and Rome; Catherine returned quietly to Florence.

In late November 1378, with the outbreak of the Western Schism, the new Pope, Urban VI, summoned her to Rome. She stayed at Pope Urban VI's court and tried to convince nobles and cardinals of his legitimacy, both meeting with individuals at court and writing letters to persuade others. [29]

For many years she had accustomed herself to a rigorous abstinence. [31] She received the Holy Eucharist almost daily. This extreme fasting appeared unhealthy in the eyes of the clergy and her own sisterhood. Her confessor, Blessed Raymond, ordered her to eat properly. But Catherine claimed that she was unable to, describing her inability to eat as an infermità (illness). From the beginning of 1380, Catherine could neither eat nor swallow water. On February 26 she lost the use of her legs. [29]

Catherine died in Rome, on 29 April 1380, at the age of thirty-three, [32] having eight days earlier suffered a massive stroke which paralyzed her from the waist down. Her last words were, "Father, into Your Hands I commend my soul and my spirit." [33]

Sources of her life

There is some internal evidence of Catherine's personality, teaching and work in her nearly four hundred letters, her Dialogue, and her prayers.

Much detail about her life has also, however, been drawn from the various sources written shortly after her death in order to promote her cult and canonisation. Though much of this material is heavily hagiographic, it has been an important source for historians seeking to reconstruct Catherine's life. Various sources are particularly important, especially the works of Raymond of Capua, who was Catherine's spiritual director and close friend from 1374 until her death, and himself became Master General of the Order in 1380. Raymond began writing what is known as the Legenda Major, his Life of Catherine, in 1384, and completed it in 1395.

Another important work written after Catherine's death was Libellus de Supplemento (Little Supplement Book), written between 1412 and 1418 by Tommaso d'Antonio Nacci da Siena (commonly called Thomas of Siena, or Tommaso Caffarini): the work is an expansion of Raymond's Legenda Major making heavy use of the notes of Catherine's first confessor, Tommaso della Fonte (notes that do not survive anywhere else). Caffarini later published a more compact account of Catherine's life, entitled the Legenda Minor.

From 1411 onwards, Caffarini also co-ordinated the compiling of the Processus of Venice, the set of documents submitted as part of the process of canonisation of Catherine, which provides testimony from nearly all of Catherine's disciples. There is also an anonymous piece entitled "Miracoli della Beata Caterina" (Miracle of Blessed Catherine), written by an anonymous Florentine. A few other relevant pieces survive. [34]

Works

Libro della divina dottrina (commonly known as The Dialogue of Divine Providence), c.1475 Caterina - Libro della divina dottrina, circa 1475 - 2367969.jpg
Libro della divina dottrina (commonly known as The Dialogue of Divine Providence), c.1475
L'epistole della serafica vergine s. Caterina da Siena (1721) L'epistole della serafica vergine s. Caterina da Siena.tif
L'epistole della serafica vergine s. Caterina da Siena (1721)

Three genres of work by Catherine survive:

Theology

Catherine's theology can be described as mystical, and was employed towards practical ends for her own spiritual life or those of others. [38] She used the language of medieval scholastic philosophy to elaborate her experiential mysticism. [39] Interested mainly with achieving an incorporeal union with God, Catherine practiced extreme fasting and asceticism, eventually to the extent of living solely off the Eucharist every day. [40] For Catherine, this practice was the means to fully realize her love of Christ in her mystical experience, with a large proportion of her ecstatic visions relating to the consumption or rejection of food during her life. [41] She viewed Christ as a "bridge" between the soul and God and transmitted that idea, along with her other teachings, in her book The Dialogue. [42] The Dialogue is highly systematic and explanatory in its presentation of her mystical ideas; however, these ideas themselves are not so much based on reason or logic as they are based in her ecstatic mystical experience. [43]

Veneration

Sarcophagus of Catherine beneath the High Altar of Santa Maria sopra Minerva, Rome Caterina sopra Minerva.jpg
Sarcophagus of Catherine beneath the High Altar of Santa Maria sopra Minerva, Rome

She was buried in the (Roman) cemetery of Santa Maria sopra Minerva which lies near the Pantheon. After miracles were reported to take place at her grave, Raymond moved her inside the Basilica of Santa Maria sopra Minerva, where she lies to this day.

The Chapel of Saint Catherine, Basilica of San Domenico in Siena Cappella di santa caterina, 01.jpg
The Chapel of Saint Catherine, Basilica of San Domenico in Siena

Her head however, was parted from her body and inserted in a gilt bust of bronze. This bust was later taken to Siena, and carried through that city in a procession to the Dominican church. Behind the bust walked Lapa, Catherine's mother, who lived until she was 89 years old. By then she had seen the end of the wealth and the happiness of her family, and followed most of her children and several of her grandchildren to the grave. She helped Raymond of Capua write his biography of her daughter, and said, "I think God has laid my soul athwart in my body, so that it can't get out." [44] The incorrupt head and thumb were entombed in the Basilica of San Domenico at Siena, where they remain.

Pope Pius II, himself from Siena, canonized Catherine on 29 June 1461. [45]

On 4 October 1970, Pope Paul VI named Catherine a Doctor of the Church; [6] this title was almost simultaneously given to Saint Teresa of Ávila (27 September 1970), [46] making them the first women to receive this honour. [45]

Initially however, her feast day was not included in the General Roman Calendar. When it was added in 1597, it was put on the day of her death, April 29; however, because this conflicted with the feast of Saint Peter of Verona which also fell on the 29th of April, Catherine's feast day was moved in 1628 to the new date of April 30. [47] In the 1969 revision of the calendar, it was decided to leave the celebration of the feast of St Peter of Verona to local calendars, because he was not as well known worldwide, and Catherine's feast was restored to April 29. [48]

Patronage

In his decree of 13 April 1866, Pope Pius IX declared Catherine of Siena to be a co-patroness of Rome. On 18 June 1939 Pope Pius XII named her a joint patron saint of Italy along with Saint Francis of Assisi. [5]

On 1 October 1999, Pope John Paul II made her one of Europe's patron saints, along with Saint Teresa Benedicta of the Cross and Saint Bridget of Sweden. [7] [8] She is also the patroness of the historically Catholic American woman's fraternity, Theta Phi Alpha.

Severed head

The people of Siena wished to have Catherine's body. A story is told of a miracle whereby they were partially successful: knowing that they could not smuggle her whole body out of Rome, they decided to take only her head which they placed in a bag. When stopped by the Roman guards, they prayed to Catherine to help them, confident that she would rather have her body (or at least part thereof) in Siena. When they opened the bag to show the guards, it appeared no longer to hold her head but to be full of rose petals. [49]

Legacy

Catherine ranks high among the mystics and spiritual writers of the Church. [13] She remains a greatly respected figure for her spiritual writings, and political boldness to "speak truth to power"—it being exceptional for a woman, in her time period, to have had such influence in politics and on world history.

Main sanctuaries

The main churches in honor of Catherine of Siena are:

Images

Works

Modern editions and English translations

English translations of The Dialogue include:

The Letters are translated into English as:

The Prayers are translated into English as:

Raymond of Capua's Life was translated into English in 1493 and 1609, and in Modern English is translated as:

See also

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Sebastiano Folli (1568–1621) was an Italian painter of the late Renaissance period. He was a scholar of Alessandro Casolano, and a native of Siena. He distinguished himself by several frescoes in the churches at Siena, particularly the cupola of Santa Marta, and some subjects from the Life of St. Sebastian, in the church of that saint, painted in competition with Rutilio Manetti, to whose pictures they are in no way inferior. He visited Rome, and was employed in some considerable works for the Cardinal de' Medici, afterwards Leo XI. He died in 1621.

Certosa di Pontignano Ex-monastery, church and charterhouse in Pontignano, Castelnuovo Berardenga

The Certosa di Pontignano, also known as the Certosa di San Pietro, is a Carthusian monastery and church in the neighborhood of Pontignano, within the town limits of Castelnuovo Berardenga, a few kilometers north of the city of Siena, in the region of Tuscany, Italy. The monastic complex, after the expulsion of the monks in 1810, passed through various hands, until it was acquired in 1959 by the University of Siena, and used for academic meetings, conventions, and also hotel and restaurant for events such as weddings and celebrations.

References

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Sources

Further reading