Libertinismo e la Chiesa in Italia

La voce ripercorre il rapporto e i motivi di condanna del libertinismo da parte della Chiesa Cattolica in Et\ue0 modern

Political Astrologers and the Secret Wheels of Providence Prophecies, Astrology, and Pragmatic Futurologies in Seventeent - and Eighteenth - Century Venice

The article addresses the issue of the interweaving between prophecy, astrology and the political discussion, in particular at the \uabpopular\ubb level. The case study is represented by Venice between the 17th and 18th centuries, a period marked by great attention towards the political discussion. The archival material, coming especially from the funds of the Inquisitors of State and of the Inquisition, offers the chance to consider from another perspective the intersections between astrology, prophecy, politics and the religious dissent

Les corps comme preuve. Médecins et inquisiteurs dans les pratiques judiciaires du Saint-Office

Partant du cas de Venise à l’époque moderne, l’essai se concentre sur les stratégies employées par les inquisiteurs pour observer et mettre à l’épreuve les corps des témoins et des accusés. Le corps devient une source de preuve qui, avec l’aide des médecins et des chirurgiens, est soumise à examen : d’un côté les gestes et comportements sont analysés pour contrôler les discours, de l’autre, l’usage de la torture, aussi limité soit-il, met en jeu le corps qui devient le lieu sur lequel mesurer la vérité

Sullo sfondo della Carta: culture ed eterodossie nel '600 veneziano

Il saggio ripercorre le vicende dell'eterodossia veneziana nel Seicento, per fare da sfondo all'esperienza artistica di Marco Boschin

Prefazione

La prefazione introduce il volume, mettendo in luce possibili interpretazioni nella prospettiva della "storia dei disastri"

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It is not possible to write the history of blasphemy, anticlericalism and religious scepticism in the Early Modern period without taking into consideration the variety of their di erent manifestations (not only words but also gestures), as well as the exibility of the boundary separating blasphemy as an emotional outburst from blasphemy as a conscious act of rebellion against the Church as an institution and God as an idea. The author investigates these issues by looking at materials of the Republic of Venice in the seventeenth and eighteenth centuries. He tries to answer three overlapping questions: how the Inquisition and secular courts coordinated their activities in response to this broad eld of jurisdiction; how di erent forms of blasphemous sayings and actions correlated with religious scepticism and the theoretical elaboration of unbelief; and how in society, where disrespectful words and gestures toward sacred persons and objects were part of everyday life, the Church tried on the one hand to eradicate blasphemy, and on the other hand to reconcile itself with blasphemy\u2019s ingrained existence

« Alli homini è prohibita una cosa, a prencipi è permessa, alle donne sono prohibite altre cose ». Imposture des religions, différences sociales et différences de genres à Venise au xviie et xviiie siècle

L'article examine les procès inquisitoriaux vénitiens des xviie et xviiie siècles en centrant l'attention sur la construction d'une identité de genre de la part des inquisiteurs. Dans ces procès on trouve de nombreux cas de femmes qui se sont constituées une identité propre d'hétérodoxie et de mécréance, souvent associée à un langage qui diffère au moins partiellement de celui des hommes. Plus que le contenu des croyances, c'est l'attitude des institutions répressives qui caractérise la déclinaison de l'hétérodoxie sur la base du genre. La parole féminine apparaît en fait comme moins dangereuse, moins indicative d'un lien avec la pensée ; la femme étant de toute évidence tenue pour étrangère ou du moins peu encline à celle-ci. Précisément pour cette raison, l'énonciation des mêmes proprositions assumaient un sens différent pour les inquisiteurs : la parole féminine, dans cette approche, tout à fait paternaliste, était considérée comme moins crédible, moins capable de persuasion et de ce fait jugée moins dangereuse. Un curieux court-circuit vient alors à se produire : d'une part le libertinage érudit utilise la femme comme un élément de comparaison négatif, en l'assimilant au vulgaire ignorant et crédule, de l'autre les inquisiteurs décident de ne pas poursuivre ou de poursuivre seulement de manière limitée les femmes qui se rendent coupables de tenir des discours relevant de la mécréance et de l'hétérodoxie.The essay examines seventeenth- and eighteenth-century Venetian Inquisition trials and focuses on the inquisitors’ role in the construction of gender identity. In these trials many women constructed a heterodox and unbelieving identity, often equipped with languages (at least partially) different from the male ones. What characterized the gender-based interpretation of heterodoxy had less to do with beliefs than with the attitude displayed by repressive institutions. Women’s words appeared as less dangerous, less indicative of a link with thought – women were considered to be alien or little inclined to that. For this reason, the pronunciation by men and women of the same propositions had different significance in the eye of the inquisitors: women’s words appeared less credible, less able to persuade, therefore patronizingly considered as less dangerous. The outcome was a curious short circuit. On the one side, learned libertinism used women as part of a negative comparison, by assimilating them to the ignorant and credulous hoi polloi. On the other side, inquisitors decided not to prosecute – or to prosecute to a limited extent only  – women stained with speech tinged with unbelief and heterodoxy

Charles Patin: medicina ed erudizione a Padova nel secondo Seicento

Il contributo vuole introdurre sommariamente l'attivit\ue0 di Charles Patin a Padova, in relazione ai circoli culturali del tempo

Confessio Augustana

Written by Philip Melanchthon for the Augsburg Diet of 1530, the Confession was presented by five princes and two cities in order to illustrate the changes introduced in their territories following the Lutheran inspiration. Melanchthon took up and reformulated previous professions of faith trying, on the one hand, to quell the internal fractures to the Protestant movement and, on the other, to show a continuity with the Catholic theological and institutional tradition. In those years in fact, deep rifts had emerged inside the reformed front, and discussions attempting to overcome them had multiplied. Background political events – primarily the prospect of a weak Christian front facing the Turkish threat – made essential an attempt to take a unified position on many controversial issues. The articles of Schwabach and Thurgau, together with those derived from the Colloquium of Marburg, formed the starting points for Melanchthon who, instructed by Luther himself, was in charge of bringing order to the theological and ecclesiological situation. An uneasy situation also within the reformed formation, which among other things, witnessed the controversy about the real presence – according to the Lutheran interpretation – or symbolic, in the Zwinglian, the body and blood of Christ in the Eucharist. While acknowledging the reported abuses, Rome refused any form of solution that went against its own tradition, considering it a guarantee of universal agreement as founded on Peter’s mandate and the apostolic heritage