Thur, Oct 25, 2012 - Litany Lane Blog: Constraint, Psalms 33, Luke 12:49-53, Saints Chrysanthus and Daria, Reggio Emilia Italy

Thursday, October 25, 2012 - Litany Lane Blog:
Constraint, Psalms 33, Luke 12:49-53, Saints Chrysanthus and Daria, Reggio Emilia Italy

Good Day Bloggers! 
Wishing everyone a Blessed Week!
Year of Faith - October 11, 2012 - November 24, 2013

P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.

We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift knowledge and free will as well, make the most of it. Life on earth is a stepping to our eternal home in Heaven. Its your choice whether to rise towards eternal light or lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to Purgatory and/or Heaven is our Soul, our Spirit...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...

"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012

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October 25, 2012 Message From Our Lady of Medjugorje to World:

"Dear children! Today I call you to pray for my intentions. Renew fasting and prayer because Satan is cunning and attracts many hearts to sin and perdition. I call you, little children, to holiness and to live in grace. Adore my Son so that He may fill you with His peace and love for which you yearn. Thank you for having responded to my call." ~ Blessed Virgin Mary

October 02, 2012 Message From Our Lady of Medjugorje to World:

"Dear children; I am calling you and am coming among you because I need you. I need apostles with a pure heart. I am praying, and you should also pray, that the Holy Spirit may enable and lead you, that He may illuminate you and fill you with love and humility. Pray that He may fill you with grace and mercy. Only then will you understand me, my children. Only then will you understand my pain because of those who have not come to know the love of God. Then you will be able to help me. You will be my light-bearers of God’s love. You will illuminate the way for those who have been given eyes but do not want to see. I desire for all of my children to see my Son. I desire for all of my children to experience His Kingdom. Again I call you and implore you to pray for those whom my Son has called. Thank you." ~ Blessed Virgin Mary

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Today's Word:  constraint  con·straint  [kuhn-streynt]

Origin: 1350–1400; Middle English constreinte  < Middle French,  noun use of feminine past participle of constreindre; see constrain

noun

1. limitation or restriction.

2. repression of natural feelings and impulses: to practice constraint.

3. unnatural restraint in manner, conversation, etc.; embarrassment.

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Today's Old Testament Reading - Psalms 33:1-2, 4-5, 12-13  

 
¹ Shout for joy, you upright; praise comes well from the honest.
² Give thanks to Yahweh on the lyre, play for him on the ten-stringed lyre.
⁴ The word of Yahweh is straightforward, all he does springs from his constancy.
⁵ He loves uprightness and justice; the faithful love of Yahweh fills the earth.
¹² How blessed the nation whose God is Yahweh, the people he has chosen as his heritage.
¹³ From heaven Yahweh looks down, he sees all the children of Adam,

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Today's Gospel Reading - Luke 12:49-53

Jesus said to his disciples: 'I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and what constraint I am under until it is completed! 'Do you suppose that I am here to bring peace on earth? No, I tell you, but rather division. For from now on, a household of five will be divided: three against two and two against three; father opposed to son, son to father, mother to daughter, daughter to mother, mother-in-law to daughter-in-law, daughter-in-law to mother-in-law.'

Reflection

• The Gospel today gives us some phrases of Jesus. The first one on the fire on earth is only in Luke’s Gospel. The others have more or less parallel phrases in Matthew. This leads us to the problem of the origin of the composition of these two Gospels for which much ink has already been used throughout these two past centuries and this problem will only be solved fully when we will be able to speak with Matthew and Luke, after our resurrection.

• Luke 12, 49-50: Jesus has come to bring fire on earth. “I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and what constraint I am under until it is completed!” The image of fire frequently is mentioned in the Bible and does not have only one meaning. It could be the image of devastation and of punishment, and it can also be the image of purification and illumination (Is 1, 25; Zc 13, 9). It can also express protection as it appears in Isaiah: “Should you pass through fire, you will not suffer” (Is 43, 2). John the Baptist baptized with water, but after him Jesus baptized with fire (Lk 3, 16). Here the image of fire is associated to the action of the Holy Spirit who descends every Pentecost on the image of the tongues of fire (Ac 2, 2-4). Images and symbols never have an obligatory sense, totally defined, which does not allow any divergence. In this case it would neither be image nor symbol. It is proper to the symbol to arouse the imagination of the auditors and spectators. Leaving freedom to the auditors, the image of fire combined with the image of baptism indicates the direction toward which Jesus wants people to turn their imagination. Baptism is associated with the water and it is always the expression of a commitment. In another point, Baptism appears like the symbol of the commitment of Jesus with his Passion: “Can you be baptized with the baptism with which I will be baptized?” (Mc 10, 38-39).

• Luke 12, 51-53: Jesus has come to bring division. Jesus always speaks of peace (Mt 5, 9; Mk 9, 50; Lk 1, 79; 10, 5; 19, 38; 24, 36; Jn 14, 27; 16, 33; 20, 21.26). And so how can we understand the phrase in today’s Gospel which seems to say the contrary: “Do you think that I am here to bring peace on earth? No, I tell you , but rather division”. This affirmation does not mean that Jesus himself is in favour of division. No! Jesus did not want division. But the announcement of truth that Jesus of Nazareth was the Messiah becomes a reason for much division among the Jews. In the same family or community, some were in favour and others were radically contrary. In this sense, the Good News of Jesus was really a source of division , a “sign of contradiction” (Lk 2, 34) or as Jesus said: “for from now on a household will be divided, father opposed to son, son to father, mother to daughter, daughter to mother, mother-in-law to daughter-in-law, daughter-in-law to mother-in-law”. That is what was happening, in fact in the families and in the communities: much division, much discussion, as a consequence of the Good News among the Jews of that time, some accepting, others denying. The same thing could be applied to the announcement of fraternity as a supreme value of human living together. Not all agreed with this announcement, because they preferred to maintain their privileges. And for this reason, they were not afraid to persecute those who announced sharing and fraternity. This was the division which arose and which and which was at the origin of the Passion and death of Jesus. This is what was happening. Jesus wants the union of all in truth (cf. Jn 17, 17-23). Even now it is like this. Many times there where the Church is renewed, the call of the Good News becomes a “sign of contradiction” and of division. Persons who during years had lived very comfortably in the routine of their Christian life, they do not want to be disturbed or bothered by the “innovations” of Vatican Council II. Disturbed by changes, they use all their intelligence to find arguments to defend their own opinions and to condemn the changes considering them contrary to what they think is their true faith.

Personal questions

• Seeking union Jesus was the cause of division. Does this happen with you today?
• How do I react before the changes in the Church?

Reference: Courtesy of Order of Carmelites, www.ocarm.org.

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Saint of the Day:  Saint Chrysanthus and Saint Daria

Feast Day:  October 25
Patron Saint:  Martyrs

Saints Chrysanthus and Daria

Saints Chrysanthus and Daria (3rd century – c. 283) are saints of the Early Christian period. According to legend, Chrysanthus was the only son of an Egyptian patrician, named Polemius or Poleon, who lived during the reign of Numerian. His father moved from Alexandria to Rome. Chrysanthus was educated in the finest manner of the era. Disenchanted with the excess in the Roman world, he began reading the Acts of the Apostles.

He was then baptized and educated in Christian thinking by a priest named Carpophorus. His father was unhappy with Chrysanthus's conversion and attempted to inculcate secular ways into his son by tempting him with prostitutes, but Chrysanthus retained his virginity.

He objected when his father arranged a marriage to Daria, a Roman Vestal Virgin. Chrysanthus converted his new bride and convinced her to live with him in a chaste state. Since Vestal Virgins take a vow of chastity during their thirty-year term of service, Daria's agreement to live in a chaste marriage would not be surprising.

They went on to convert a number of Romans. When this illegal act was made known to Claudius, the tribune, Chrysanthus was arrested and tortured. Chrysanthus's faith and fortitude under torture were so impressive to Claudius that he and his wife, Hilaria, two sons named Maurus and Jason, and seventy of his soldiers became Christians. For this betrayal, the emperor had Claudius drowned, his sons beheaded and his wife went to the gallows. The legend states that Daria was sent to live as a prostitute, but her chastity was defended by a lioness. She was brought before Numerian and ordered to be executed. There are many variations to this legend. Some claim that she was subjected to execution by stoning, others say she was beheaded and yet others claim she was buried alive in a deep pit beside her husband. They were entombed in a sand pit near the Via Salaria Nova, the catacombs in Rome.

Historical notes

Historians believe Numerian was not in Rome at the time of the martyrdom of Chrysanthus and Daria but that his brother Carinus was. It is more likely that Carinus was the one who ordered Daria to be executed. Another issue that was brought forward was that the Romans would not send a Vestal virgin, who was supposed to be the keeper of Rome's fortunes and for whom it was imperative to remain a virgin, into a whorehouse.

A recent documentary by the National Geographic of a study sponsored by the Church has brought forth information that clashes with the legend. Scientific investigation of the relics claimed to be the bones of Daria and Chrysanthus confirmed that the bones were those of a young man and a young woman in their late teens, with a radiocarbon date between AD 80 and AD 340. If the bones are indeed those of the two martyrs, then Daria's skeleton bears no sign of being stoned. It is believed by scientists that it is more likely that the two were buried alive.

Veneration

Their tomb became a pilgrimage site for early Christians soon after their death. When several followers, among them Diodorus, a priest, and Marianus, a deacon, were found praying in the catacombs on the anniversary of their martyrdom, they were all entombed within the crypt alive. Diodorus and Marianus were also canonized as well. A church was later built above the sandpit.

The two martyrs were particularly popular in 4th-century Rome, and their names appear in the Martyrologium Hieronymianum. In the 9th century, some of the remains of Chrysanthus and Daria were brought to Prüm in modern-day Rhineland-Palatinate, but the cult remained largely local. In 1011, Pope Sergius IV gave Fulk Nerra, Count of Anjou, some of the martyrs' relics upon his return from a pilgrimage to Jerusalem. Fulk gave them to the monastery of Belli Locus which he had recently established.

Chrysanthus is also venerated in the Eastern Orthodox Church. The Troparion associated with him is: "Let us honor the like-minded pair of Martyrs,/ Chrysanthus scion of purity, and supremely modest Daria./ United in holiness of faith, they shone forth as communicants of God the Word./ They fought lawfully for Him and now save those who sing:/ Glory to Him Who has strengthened you; glory to Him Who has crowned you;/ glory to Him Who through you works healings for all." The Kontakion associated with Chrysanthus is: "O Chrysanthus, in the sweet fragrance of holiness/ thou didst draw Daria to saving knowledge./ Together in contest you routed the serpent, the author of all evil,/ and were worthily taken up to the heavenly realms." His was a precongregational canonization. The feast day of Saints Chrysanthus and Daria is celebrated on October 25 within Western Christianity, and on March 19 in Eastern Christianity.

 The relics of Saints Chrysanthus and Daria are found in the Cathedral in Reggio Emilia, Italy.

References

• This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company.

 

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Today's  Snippet:  Reggio Emilia, Italy

Reggio Emilia, Italy

Reggio Emilia (Emilian: Rèz, Latin: Regium Lepidi) is an affluent city in northern Italy, in the Emilia-Romagna region. It has about 170,000 inhabitants and is the main comune (municipality) of the Province of Reggio Emilia.  The town is also referred to by its more official name of Reggio nell'Emilia. The inhabitants of Reggio nell'Emilia (called Reggiani) usually call their town by the simple name of Reggio. In some ancient maps the town is also named Reggio di Lombardia. The old town has an hexagonal form, which derives from the ancient walls, and the main buildings are from the 16th-17th centuries. The commune's territory is totally on a plain, crossed by the Crostolo stream.

History

Ancient and early Middle Ages

Though not Roman in origin, Reggio began as an historical site with the construction by Marcus Aemilius Lepidus of the Via Aemilia, leading from Piacenza to Rimini (187 BC). Reggio became a judicial administration centre, with a forum called at first Regium Lepidi, then simply Regium, whence the city's current name.  During the Roman age Regium is cited only by Festus and Cicero, as one of the military stations on the Via Aemilia. However, it was a flourishing city, a Municipium with its own statutes, magistrates and art collegia.

Apollinaris of Ravenna brought Christianity in the 1st century CE. The sources confirm the presence of a bishopric in Reggio after the Edict of Milan (313). In 440 the Reggio's diocesis was submitted to Ravenna by Western Roman Emperor Valentinianus III. At the end of the 4th century, however, Reggio had decayed so much that Saint Ambrose included it among the dilapidated cities. Further damage occurred with the Barbarian invasions. At the fall of the Western Empire (476), Reggio was part of the Odoacer's reign. In 489 it was in the Ostrogothic kingdom; later (539) it belonged to the Exarchate of Ravenna, but was conquered by Alboin's Lombards in 569. Reggio was chosen as Duchy of Reggio seat.

In 773 the Franks subjected Reggio, and Charlemagne gave the bishop royal authority over the city and established the diocese' limits (781). In 888 Reggio was handed over to the Kings of Italy. In 899 the Magyars heavily damaged it, killing Bishop Azzo II. As a result of this new walls were built. On October 31, 900, Emperor Louis III gave authority for the erection of a castrum (castle) in the city's centre.

In 1002 Reggio's territory, together with that of Parma, Brescia, Modena, Mantova and Ferrara, were merged into the mark of Tuscany, later held by Matilde of Canossa.

Panorama with basilica della Ghiara.

Reggio became a free commune around the end of the 11th or the beginning of the 12th century. In 1167 it was a member of the Lombard League and took part in the Battle of Legnano. In 1183 the city signed the Treaty of Konstanz, from which the city's consul, Rolando della Carità, received the imperial investiture. The subsequent peace spurred a period of prosperity: Reggio adopted new statutes, had a mint, schools with celebrated masters, and developed its trades and arts. It also increasingly subjugated the castles of the neighbouring areas. At this time the Crostolo stream was deviated westwards, to gain space for the city. The former course of the stream was turned into an avenue called Corso della Ghiara (gravel), nowadays Corso Garibaldi.

The 12th and 13th century, however, were also a period of violent internal struggle, with parties of Scopiazzati and Mazzaperlini, and later those of Ruggeri and Malaguzzi, involved in bitter domestic rivalry. In 1152 Reggio also warred with Parma and in 1225 with Modena, as part of the general struggle between the Guelphs and Ghibellines. In 1260 25,000 penitents, led by a Perugine hermit, entered the city, and this event calmed the situation for a while, spurring a momentous flourishing of religious fervour. But disputes soon resurfaced, and as early as 1265 the Ghibellines killed the Guelph's leader, Caco da Reggio, and gained preeminence. Arguments with the Bishop continued and two new parties formed, the Inferiori and Superiori. Final victory went to the latter.

Palazzo del Monte in Piazza del Duomo, with the Fountain of River Crostolo.

To thwart the abuses of powerful families such as the Sessi, Fogliani and Canossa, the Senate of Reggio gave the city's rule for a period of three years to the Este member Obizzo II d'Este. This choice marked the future path of Reggio under the seignory of that family, as Obizzo continued to rule de facto after his mandate has ceased. His son Azzo was expelled by the Reggiani in 1306, creating a republic ruled by 800 common people. In 1310 the Emperor Henry VII imposed Marquis Spinetto Malaspina as vicar, but he was soon driven out. The republic ended in 1326 when Cardinal Bertrando del Poggetto annexed Reggio to the Papal States.

The city was subsequently under the suzerainty of John of Bohemia, Nicolò Fogliani and Martino della Scala, who in 1336 gave it to Luigi Gonzaga. Gonzaga built a citadel in the St. Nazario quarter, and destroyed 144 houses. In 1356 the Milanese Visconti, helped by 2,000 exiled Reggiani, captured the city, starting an unsettled period of powersharing with the Gonzaga. In the end the latter sold Reggio to the Visconti for 5,000 ducats. In 1405 Ottobono Terzi of Parma seized Reggio, but was killed by Michele Attendolo, who handed the city over to Nicolò III d'Este, who therefore became seignor of Reggio. The city however maintained a relevant autonomy, with laws and coinage of its own. Niccolò was succeeded by his illegitimate son Lionello, and, from 1450, by Borso d'Este.

The Duchy of Reggio

The Baroque church of San Giorgio.

In 1452 Borso was awarded the title of Duke of Reggio and Modena by Frederick III. Borso's successor, Ercole I, imposed heavy levies on the city and named the poet Matteo Maria Boiardo, born in the nearby town of Scandiano, as its governor. Later another famous Italian writer, Francesco Guicciardini, held the same position. In 1474, the great poet Ludovico Ariosto, author of Orlando Furioso, was born in a villa just outside the town ("Il Mauriziano"). He was the first son of a knight from Ferrara, who was in charge of the Citadel, and a noblewoman from Reggio, Daria Maleguzzi Valeri.
In 1513 Reggio was handed over to Pope Julius II. The city was returned to the Este after the death of Hadrian VI on September 29, 1523. In 1551 Ercole II d'Este destroyed the suburbs of the city in his program of reconstruction of the walls. At the end of the century work on the city's famous Basilica della Ghiara began, on the site where a miracle was believed to have occurred. The Este rule continued until 1796, with short interruptions in 1702 and 1733-1734.

The Napoleonic age and the Restoration 

 

The "Tricolore's Room", in the Town Hall, is where for the first time the Italian's flag three colours were adopted.

The arrival of the republican French troops was greeted with enthusiasm in the city. On August 21, 1796, the ducal garrison of 600 men was driven off, and the Senate claimed the rule of Reggio and its duchy. On September 26, the Provisional Government's volunteers pushed back an Austrian column, in the Battle of Montechiarugolo. Though minor, this clash is considered the first one of the Italian Risorgimento. Napoleon himself awarded the Reggiani with 500 rifles and 4 guns. Later he occupied Emilia and formed a new province, the Cispadane Republic, whose existence was proclaimed in Reggio on January 7, 1797. The Italian national flag, named Il Tricolore (three-colours flag), was sewn on that occasion by Reggio women. In this period of patriotic fervour, Jozef Wybicki, a lieutenant in the Polish troops of General Jan Henryk Dąbrowski, an ally of Napoleon, composed the Mazurek Dąbrowskiego in Reggio, which in 1927 became the Polish national anthem.

The 1815 Treaty of Vienna returned Reggio to Francis IV d'Este, but in 1831 Modena rose up against him, and Reggio followed its example organizing a corps under the command of General Carlo Zucchi. However, on March 9, the Duke conquered the city with his escort of Austrian soldiers.

In 1848 Duke Francis V left his state fearing a revolution and Reggio proclaimed its union with Piemonte. The latter's defeat at the Novara brought the city back under the Estense control. In 1859 Reggio, under dictator Luigi Carlo Farini, became part of the united Italy and, with the plebiscite of March 10, 1860, definitively entered the new unified Kingdom.

Contemporary age

Reggio then went through a period of economic and population growth from 1873 to the destruction of the ancient walls. In 1911 it had 70,000 inhabitants. A strong socialist tradition grew. On July 7, the city hosted the 13th National Congress of the Italian Socialist Party. On July 26, 1943, the fascist régime's fall was cheered with enthusiasm by the Reggiani. Numerous partisan bands were formed in the city and surrounding countryside.

Jewish History in Reggio

Jews began arriving Reggio in the early 15th century. Many Jews were Sephardim from Spain, Portugal and other parts of Italy. Nearly all were fleeing religious persecution. The Jewish community was prosperous and enjoyed considerable growth for the next several hundred years. After the Napoleonic era the Jews of Reggio gained emacipation and began to migrate to other parts of Europe looking for greater economic and social freedom. Thus, the Jewish community in Reggio began to decline. The German occupation during World War II and the Holocaust hastened the decline. Today, only a handful of Jewish families remain in Reggio. However, a functioning synagogue and burial ground still exist.

Many notable rabbinic scholars have resided in Reggio. These include Isaac Foa, Immanuel Sonino, Obadiah ben Israel Sforno. Nathan ben Reuben David Spira, Menahem Azariah Fano, Baruch Abraham ben Elhanan David Foa, Hezekiah ben Isaac Foa, Isaac ben Vardama Foa, Israel Nissim Foa, Israel Solomon Longhi.Isaiah Mordecai ben Israel Hezekiah Bassani, Israel Benjamin ben Isaiah Bassani, Elhanan David Carmi, Benjamin ben Eliezer ha-Kohen, Joshua ben Raphael Fermi, Moses Benjamin Foa, Abram Michael Fontanella, Judah Ḥayyim Fontanella, Israel Berechiah Fontanella, Raphael Jehiel Sanguinetti. Isaac Samson d'Angeli, R. J. Bolognese, Hananiah Elhanan Ḥai ha-Kohen, Jacob Levi, Moses Benjamin Levi, Israel Berechiah Sanguinetti, David Jacob Maroni, Giuseppe Lattes, Alessandro da Fano, and Lazzaro Laide Tedesco. 

Economy

The economy of the province of Reggio Emilia was for a long time based on agriculture. One typical product, world-wide known and imitated, is Parmigiano-Reggiano cheese. Another is Lambrusco wine. In the twentieth century Reggio Emilia and its territory saw also a rapid development of small industries, particularly in the sector of mechanics for agriculture. A few of those industries became large companies, with an international market: Lombardini Motori, Landini.

Reggio Emilia is also the place of some fashion groups of various range and importance, since the last half of the twentieth century; the Max Mara clothing line is headquartered in the city. Another well-established branch is ceramic tiles industry (mainly in the district of Scandiano and Casalgrande).

New developments in mechanics and information technology are at the origin of some new companies operating in mechatronics.

Since more than 100 years, a strong tradition supports building and banking cooperatives, as well as consumers'cooperatives. The industrial growth has attracted immigration from North and Central Africa, East Europe, and Far East (China, Pakistan, India). The immigration rate in the province is about 25%. Researches on the quality of life indicate that in recent years Reggio Emilia is in very good position among Italian provinces.

Transport

Reggio Emilia railway station, opened in 1859, forms part of the Milan–Bologna railway. It is also a terminus of three secondary railways, linking Reggio Emilia with Ciano d'Enza, Guastalla and Sassuolo, respectively. The station is situated at Piazza Guglielmo Marconi, at the eastern edge of the city centre.

Main Sights

Religious buildings

Cathedral of Reggio Emilia

• The Baroque Basilica della Ghiara (1597), the most important church of the city.
• The Basilica di San Prospero. Built in the 10th century and dedicated to Prosper of Reggio, a bishop of the city, it was reconstructed by Luca Corti and Matteo Fiorentini between 1514 and 1523. The façade, with eleven statues of saints and patrones, was redesigned by Giovan Battista Cattani in the mid-18th century. It includes a pleasant belfry/tower, begun in 1535 and never quite finished, with an octagonal plant. The interior of the church has a Latin cross plant, with three naves. The apse houses the splendid fresco Last Judgement, by the Bolognese artist Camillo Procaccini. Also noteworthy are the wooden choir from 1546 and the Assumption altarpiece by Tommaso Laureti and Ludovico Carracci (1602).
• The Cathedral (9th-12th century). It was reconstructed in the second half of the 16th century. It has three naves with works by Guercino, Palma the Younger, Prospero Spani and Alessandro Tiarini.
• Baptistery of Saint John the Baptist
• The church of St. Augustine. Once dedicated to Saint Apollinaris, its dedication was changed in 1268 when it was rebuilt, along with the annexed convent, by the Augustinian friars. It was restored in 1452, when the tower was also erected. The current interior dates from 1645–1666, while the façade was added in 1746.
• The small Baroque Christ's Oratory.
• The church of St. Francis.
• The church of St. George.
• The church of San Giovannino (dedicated to Saint John the Evangelist) (c. 1200). It houses Baroque paintings by Sisto Badalocchio, Lorenzo Franchi, Tommaso Sandrini, Paolo Guidotti and Tiarini.
• The church of St. Peter, designed by Giulio della Torre and built in 1625-1629. A belfry tower was added in 1765 and a façade added in 1782, while the cloister was constructed in the 16th century. The interior is in a Latin cross shape with a single nave. It houses notable Baroque paintings by Tiarini, Pietro Desani, Luca da Reggio, Camillo Gavasetti and Paolo Emilio Besenzi.
• The Baroque church of St. Philip.
• The church of St. Stephen, cited in the 11th century, when its site was outside the city walls, as a Templars' church.
• Sinagoga di Reggio Emilia

Palaces and other buildings

Facade of Palazzo Cassoli - Tirelli

• Bishop's Palace.
• Palazzo Ancini.
• Palazzo Busetti.
• Palazzo del Capitano del Popolo (1280, restored in 1432,and again in the 1920s, when its northern and western facades were embellished with Ghibelline merlons and crests of ancient Reggio's Captains and Communities. In the interior is the Sala dei Difensori, "Defenders' Room"), a wide hall once used for the council of the Reggiani people.
• Palazzo Cassoli.
• Palazzo Cassoli - Tirelli.
• Palazzo Comunale (begun in 1414), with the Tricolore's Room and the Museum of the Italian Flag. The Torre del Bordello ("Brothel's Tower"), built in 1489, houses a museum of the Reggiani's deeds of 1796-1831.
• Palazzo Corbelli
• Palazzo Ducale (18th century) .
• Palazzo Magnani.
• Palazzo Masdoni.
• Palazzo Rangone.
• Palazzo Sacrati-Terrachini.
• Palazzo Scaruffi.
• Palazzo Tirelli.
• Palazzo Torello Malaspina.
• The Neo-Classical Teatro Municipale.

 

Painters and sculptors of Reggio Emilia

Correggio's frescoes in the dome of Parma Cathedral.

• Giacomo Benevelli
• Oreste Carpi
• Paolo da San Leocadio
• Antonio Allegri da Correggio ("Il Correggio")
• Luca Ferrari ("Luca da Reggio")
• Raffaellino da Reggio
• Prospero Spani ("Il Clemente")

 

References

• Reggio Emilia is a pilot city of the Council of Europe and the European Commission Intercultural cities programme.
• Reggio Emilia is a member city of Eurotowns

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