France is a particularly interesting country in which to study Counter-Reformation imagery. Confessional rivalry led to devastating iconoclasm in cities such as Lyon, Rouen, and Le Mans, as well as thousands of parish churches. The role, significance, and survival of religious images quickly became an
secular priest, and did so, baptizing thousands of babies and children every year, but they also insisted on cleansing the Kongo church in a more fundamental way. The Capuchins were main line soldiers in the CounterReformation, and with the Capuchin move into rural Kongo, Kongo met the Counter
Poetry and Censorship Jennifer Helm offers insight into motives and strategies of Counter-Reformation censorship of poetry in Italy. Materials of Roman censorial authorities reveal why the control of poetry and of its reception was crucial to Counter-Reformation cultural politics.
Censorship of poetry should enable the church to influence human inner life that ---from thought and belief to fantasy and feeling--- was evolving considerably at that time. The control of poetic genres and modes of writing played an important part here. Yet, to what extent censorship could affect poetic creation emerges from a manuscript of the Venetian poet Domenico Venier. The materials suggest the impact of Counter-Reformation censorship on poetry began earlier and was more extensive than has yet been propagated.
Of old civil (and Lutheran) Nuremberg decent, Georg Philipp Harsdörffer (1606–1658) translated (‘dollmetscht’) a variety of French authors connected to Jansenism, the Counter-Reformation, and Reform Catholicism, amongst them the Bishop of Belley, Jean Pierre Camus (1584–1652). Camus’ popular collection of crime stories (The Bloody Amphitheatre [L’Amphithéâtre sanglant], 1630) tells – amongst other things – of the successful reconversion of the French Huguenots. How does Harsdörffer handle this narration in his adaption The Great Showplace of Bloody Crime Stories (Der grosse Schau-Platz jämmerlicher Mordgeschichten, 1649/50)? As I will demonstrate, a literary analysis needs a grounded contextualisation of the theological framework and textual strategies of the Counter-Reformation. Moreover, Harsdörffer’s interests in Jansenism and Reform Catholicism after the Peace of Westphalia need to be clarified. Such a historic reconstruction of the denominational interests involved in his writings allows for an understanding of Harsdörffer’s argumentative switching from ‘Conversion’ (‘Bekehrung’) to ‘Reversal’ (‘Verkehrung’).
In this volume the author completes his study of the period of the Counter-Reformation between the years 1537- 1622. On the basis of the original documents he reveals the underground work of the agents of the Counter-Reformation in their attempt to entice eligible students from the far North to study at Jesuit colleges in Dorpat, Vilna, Braunsberg, Prague, Graz, and Rome at the expense of the Holy See with a view to infiltrating them into the body politic of the Scandinavian kingdoms at all levels of society, viz. church, school, state bureaucracy. In his analysis the author attempts to identify the students involved and trace their degree of success.
reflect on new directions in the now burgeoning historiography on lay women in Counter-Reformation Europe. This article focuses in particular on the diversity of female religious experiences highlighted by recent scholarship in the field, before going on to explore how women themselves constructed and
CANNIBALISM AND CONTAGION: FRAMING SYPHILIS IN COUNTER-REFORMATION ITALY* WILLIAM EAMON Department of History New Mexico State University Few events are more terrifying or more demoralizing than the sudden and unexpected appearance of new diseases. As the panic following the outbreak of the
Carlo and Federico Borromeo achieved fame by turning Milan into the foremost laboratory of the Italian Counter-Reformation. This monograph, the first on the subject to appear in English, interprets their program of penitential discipline as a quest to reshape Lombard society by reaching into the souls of its inhabitants.
This integration of the public and private spheres had vast implications - the transformation of the clergy into a professional body, a bureaucratic-juridical turn in sacramental practice, interventions in the ritual order (notably the introduction of the confessional), and new models of disciplined and 'civilized' behavior.
Catholic confessionalism thus conceived had decidedly mixed outcomes. While it transformed the religious landscape forever, its deepest ambitions foundered amidst political opposition, popular resistance, and bureaucratic accommodation. Milan was never to be a city on a hill.
2001 Winner of the Howard R. Marraro Prize of the American Catholic Historical Association.
Of more than forty churches that fortified Antwerp as the bulwark of the Counter Reformation in the Netherlands, only St. Jacob’s stands now with its art and archives intact. Parish church of the city’s elite, it is filled with masterpieces, including the altarpiece that Rubens painted for his own burial chapel. Works of architecture, painting, sculpture, and hundreds of sacred objects, documented by the archives, enable a reconstruction of the integral role that art played in the transformation of a whole society over the span of two centuries, from 1585 to the 1790s. It is a history of real people and organizations, who used art for religion, politics, and social purpose, joined together in a church that embodied a diverse community.
debated about the concepts “Catholic Reform” and “Counter-Reformation”; their meaning and their relationship as well as their value as historical categories. Many eminent historians can be found to side with either concept. In Poland, France and Germany they use the terms: reforma katolicka, réforme