Explore the vast range of titles available.

From an early stage of research on the subject, the question of the religious origins of the French Revolution has been focused on the influence exerted by Jansenism on the transformation that political doctrines, social practices, and popular emotions underwent, particularly between 1710 and 1770. This influence is even said to have extended till the time of the adoption of the Civil Constitution of the Clergy (1790), although this timeframe remains greatly controverted. Within this explanatory outline, one of the points still to be clarified is that of continuity between 18th-century Jansenism and that of the preceding century, a question which in turn relates to the nature and channels of the movement’s impact in pre-revolutionary France. After reviewing the theoretical and methodological issues related to the question addressed here, this contribution attempts to reinterpret the role played by the Port-Royal circle, which, it suggests, was a matrix of the type of sociability manifested much later in the “philosophical society” whose importance was emphasized by Augustin Cochin and then François Furet. The demonstration is based on a threefold analysis: that of the epistemic changes that took shape around Port-Royal; that of the discursive positioning operated by this circle; and that of the type of sociability that its thought and practices helped to establish.

This essay takes its starting point in the critique the Leuven theologian Libertus Fromondus (1587–1653) formulated against the theological legacy of Leonardus Lessius (1554–1623) a quarter of a century after the Jesuit’s death. This criticism is part of the long-standing controversy that raged in the Leuven theological milieu between the professors of the University, on the one hand, and the Jesuits, on the other. The former, following the anti-Pelagian Augustine, stressed the overwhelming necessity of God’s grace for the salvation of humanity, fundamentally corrupted after the Fall, while the latter gave more space to the contribution of humans’ free will and agency in their attaining eternal salvation. This article first situates Fromondus’ engagement with Lessius’ theological legacy in the setting of this decades-long debate in the Leuven theological milieu from the sixteenth century onwards. It then focuses on how the controversy between the aforementioned key figures was reflected in their commentaries on three scriptural passages, specifically Song 5:2–6, Rom 8:29–32, and 1Tim 2:4–6. When relevant, we also include references to the of Cornelius Jansenius “the younger” (1585–1638), Fromondus’ predecessor as Royal professor of Sacred Scripture in Leuven.

This article examines the Christological implications of Catholic devotion to the Sacred Heart of Jesus. After exploring the biblical significance of the heart, it provides an overview of the development of Sacred Heart devotion in Catholic history. It then turns to the Christological significance of devotion to the Sacred Heart of Jesus in light of papal teachings. The Christological significance is explored under nine categories: (1) the hypostatic union; (2) the infinite love of Jesus for humanity; (3) the humanity of Christ; (4) the motivation to love Jesus and others more deeply; (5) the link to Divine Mercy; (6) the link to the Paschal Mystery; (7) acts of reparation; (8) the Eucharist; and (9) the union of the Sacred Heart of Jesus with the Immaculate Heart of Mary.

From 1879 to 1886, the French public education system was governed by a series of school laws known as the “Ferry Laws”. These laws, which were part of a continuous effort to affirm the role of the state and reaffirm certain ideals of the French Revolution, gave an identity to public education, which was then characterized by the exclusion of religion and the secularization of the educational world. The origins of this identity are to be found in the Enlightenment thinking conveyed by both the Encyclopédie and the educational treatises of the 18th-19th centuries. To demonstrate this, we will begin by analyzing how the need to create a national education system arose and how we went from a system under the influence of the Church to a public education system imposed under the banner of secularism. We will then show how the public school system found it difficult to free itself from its religious heritage and how it was forced to invent a civic morality that competed with Christian morality. De1879 a1886, o sistemadeensino público francês foiregido por umasériede leis escolares conhecidascomoas“LeisFerry”. Essasleis–que se inscrevem num esforço contínuo de afirmação do papel do Estado e de reafirmação de certosideaisdaRevoluçãoFrancesa–conferemumaidentidadeaoensinopúblico,quese caracteriza,então,pelaexclusãodareligiãoepelasecularização do mundo educativo. As origens dessa identidade deveriam ser buscadas,emumpensamentoiluminista,veiculado tanto pela Enciclopédia como pelos tratados de educação dos séculos XVIII-XIX. Parademonstrarisso, começaremos por analisar como surgiu a necessidade desecriar um sistema deensino nacional ecomo passamos deum sistemasob ainfluência daIgreja para um sistema de ensino público imposto,sob a bandeira da laicidade. Em seguida, mostraremos como o sistema escolar público teve dificuldade em se libertar da sua herança religiosa e se viu obrigado a inventar uma moral cívica concorrente da moral cristã. De 1879 a 1886, el sistema educativo público francés se rigió por una serie de leyes escolares conocidas como las «Leyes Ferry». Estas leyes, que formaban parte de un esfuerzo continuo por afirmar el papel del Estado y reafirmar ciertos ideales de la Revolución Francesa, dieron a la enseñanza pública una identidad caracterizada por la exclusión de la religión y la secularización del mundo educativo. Los orígenes de esta identidad se encuentran en el pensamiento ilustrado transmitido tanto por la Enciclopedia como por los tratados pedagógicos de los siglos XVIII-XIX. Para demostrarlo, empezaremos analizando cómo surgió la necesidad de crear un sistema educativo nacional y cómo pasamos de un sistema bajo la influencia de la Iglesia a un sistema educativo público impuesto bajo la bandera del laicismo. A continuación, mostraremos cómo el sistema de enseñanza pública tuvo dificultades para liberarse de su herencia religiosa y cómo se vio obligado a inventar una moral cívica que competía con la moral cristiana.

Port-Royal's history demonstrates how aspects of internal dissent can have negative effects on the well-being of a convent. This challenge appears throughout its controversial history, beginning when Mother Angélique Arnauld (1591–1661) began to implement reform and ending with the destruction of the original convent. This article returns to the roots of this conflict by exploring how Mother Angélique responded to such internal dissent in response to her reforms. By examining her account of her reform and monastic discourses, this article argues that these sources show intentional efforts to maintain unity around reform and a theological understanding of reform.

While scholars have long appreciated the political, religious, social impacts and of the controversies surrounding the 1713 papal bull Unigenitus in France, they have paid less attention to their place in the history of reading. The controversies surrounding Pasquier Quesnel's popular seventeenth- century French-language Bible commentary and the papal bull Unigenitus , which condemned it, were fundamentally disputes over reading, in which the accusations of misreading were central to both sides. This article examines how Jansenist polemicists—who opposed Unigenitus —and their antagonists, especially bishops and Jesuits, described and prescribed different ways of reading and characterized different sorts of readers. It shows how previously unstudied readers read, and how they understood their own acts of reading. Above all, it documents how Jansenist polemicists and their readers framed ignorance as a desirable trait that protected readers from error while accusing their powerful, educated interlocutors of willfully misreading texts for their own worldly interests. In raising this challenge to authorities and authoritative readings, these polemicists, their model readers, and their actual readers, especially laymen and women, contributed to the formulation of public opinion and, significantly, the formation of an actual critical, judging reading public in early eighteenth-century France.

This article seeks to explain why the reception of The Misanthrope in Polish literature and theater began so late. The author analyzes the first two translations of short excerpts from this comedy—by Franciszek Zabłocki (1774) and Ignacy Krasicki (1803)—which are included in the appendix. In doing so, he refers to the entire literary output of both poets. He puts forward the argument that the play’s sophisticated form and subject matter were among the reasons why The Misanthrope met with little interest in the first stage of the Polish reception of Molière. His interpretation of the play combinesan analysis of the Jansenist context of The Misanthrope with a reflection on Molière’s way of connecting the categories of comicality and metatheatricality. The juxtapo- sition of these two perspectives leads to the presentation of the title character as a rebel figure. The author also indicates 17th- and 18th-century Polish dramatic texts that correspond in some way with Molière’s comedy. He emphasizes the differences in the development of the Polish and French performance traditions, arguing that the Old Polish theater culture did not leave room for assimilating high comedy, and that the characterological ambiguity of Alceste made him an unsuitable protagonist from the point of view of Polish Enlightenment playwrights, who aimed to exhort the society to moral improvement. The article combines the research perspectives of literary and theater history, also using theoretical and methodological tools from translation studies, drama studies, and the history of ideas.

The Nouvelles ecclésiastiques, the popular eighteenth-century Jansenist periodical, is a bellwether for changes in the priorities of the Jansenist movement. The annual frontispieces that decorated many editions of the paper from 1727 to 1763 are a site where these priorities are presented in an evolving visual rhetoric. Early images that focus on theological struggle, centered on ecclesiastical actors, gradually give way to a neoclassical visual sensibility in conjunction with an increasing emphasis on \"bon François\" political concerns. By examining these frontispieces, we can trace a gradual Jansenist shift towards patriotic politics.

Pietro Tamburini (1737-1827) is known as the foremost \"Italian Jansenist\" of his time, penning numerous theological works between 1770 and 1798, and helping to spearhead the infamous synod at Pistoia in 1786. Yet, as this article will reveal, these were not his only interests; he was also very active in proselytizing for the so-called (Italian) Jansenist cause, an activity that until now has been little understood. While serving as prefect of studies at the Irish College in Rome (1772-1778), a period in Tamburini's life that has been relatively neglected by biographers, he attracted at least six young Irish followers. His influence had transnational implications, as Tamburini's disciples carried his teachings to the Irish College in Salamanca and later to the Irish Church when they returned to their native land. Based on archival materials in Rome and Dublin that have been largely overlooked, this article reveals the exploitation of students at national colleges by school administrators and its negative impact on national churches.