BIBLIOTHECA INSTITUTI HISTORICI SOCIETATIS IESU 81 COLLECTION DE L’ÉCOLE FRANÇAISE DE ROME 570

LA COMPAGNIE DE JÉSUS DES ANCIENS RÉGIMES AU MONDE CONTEMPORAIN ee (XVIII - XX SIÈCLES )

RECUEIL COORDONNÉ PAR PIERRE -A NTOINE FABRE , P ATRICK GOUJON SJ ET MARTÍN M. M ORALES SJ

INSTITUTUM HISTORICUM SOCIETATIS IESU L’ ÉCOLE FRANÇAISE DE ROME BIBLIOTHECA INSTITUTI HISTORICI SOCIETATIS IESU (BIHSI) VOL. 81

COLLECTION DE L’ÉCOLE FRANÇAISE DE ROME (CEF) VOL. 570

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ISBN- 978-8-8704-1381-6 (IHSI) ISBN- 978-2-7283-1419-5 (EFR) Printed in Italy: Tipografia Fa.Ro. press (Roma)

Table des matières III

LA COMPAGNIE DE JÉSUS DES ANCIENS RÉGIMES AU MONDE CONTEMPORAIN (XVIIIeȭXXe SIÈCLES)

ђѐѢђіљȱѐќќџёќћћѼȱѝюџ іђџџђȬћѡќіћђȱюяџђǰȱюѡџіѐјȱ ќѢїќћȱ ȱ ђѡȱюџѡҌћȱǯȱќџюљђѠȱ

ROME 2020 Table des matières 1

INTRODUCTION 2 Pierre-Antoineȱюяџђ, Patrickȱ ќѢїќћȱ , MartínȱǯȱќџюљђѠȱ Le pouvoir de se réunir en corps1

іђџџђȬћѡќіћђȱюяџђǰȱюѡџіѐјȱ ќѢїќћȱ ǰȱюџѡҌћȱǯȱќџюљђѠȱ

ȃ‹›Š‘Š–ǰȱ•ž’ǰȱŠŸŠ’ȱ·™Š›—·ȱ œŠŠŒȄǰ2ȱœȂŽ¡Œ•Š–Š’ȱ•Žȱ™›·’ŒŠŽž›ȱŽȱ•Ȃ˜›Š’œ˜—ȱž—¸‹›Žȱ Žȱ˜›Ž—£˜ȱ’ŒŒ’ǰȱŽ›—’Ž›ȱ·—·›Š•ȱŽȱ•Šȱ˜–™Š—’Žǰȱ™›˜—˜—Œ·Žȱ¥ȱ›Žœ•ŠžǰȱŠ—œȱ•Šȱ ›žœœŽȱ›ŽžŽȱȂž—Žȱ™Š›’ŽȱŽœȱŠ—Œ’Ž—œȱ“·œž’ŽœȱŽȱ˜–ŽǰȱŠ—œȱ•ȂŠž˜–—ŽȱŗŝŝŜǯȱ ›Š–Š’œŠ’˜—ȱ Ȃž—ȱ ·Ÿ·—Ž–Ž—ȱ ž—’šžŽȱ Š—œȱ •Ȃ‘’œ˜’›Žȱ Žȱ •Ȃ•’œŽȱ DZȱ ž—ȱ ˜››Žȱ ›Ž•’’Žž¡ȱ ·›ž’ȱ ™Š›ȱ •Šȱ –¹–Žȱ œž™›¹–Žȱ Šž˜›’·ȱ šž’ȱ •ȂŠŸŠ’ȱ ˜—·Žȱ ™•žœȱ Žȱ Žž¡ȱ œ’¸Œ•Žœȱ™•žœȱâȱŽǰȱŒŽȱ–¹–Žȱ˜››Žǰȱ›ŽŒ˜—œ’ž·ȱ™Š›ȱŒŽŽȱ–¹–ŽȱŠž˜›’·ǰȱšžŠ›Š—Žȱ ans plus tard. —ȱŒ‘˜’œ’ȱȂ˜žŸ›’›ȱ—˜›Žȱ’—›˜žŒ’˜—ȱ¥ȱ•ȂŽ—œŽ–‹•ŽȱŽœȱ›ŽŒ‘Ž›Œ‘Žœȱ–˜‹’•’œ·Žœȱ dans ce volume sur la suppression et de la restauration de la Compagnie de ·œžœȱ™Š›ȱž—Žȱ’Œ’˜—ǰȱ™ŽžȱŒ˜——žŽǰȱ–Š’œȱ›¸œȱ›·Ÿ·•Š›’ŒŽȱŽœȱŽ—“Žž¡ȱ’–Š’—Š’›ŽœȱŽȱ œ¢–‹˜•’šžŽœȱŽ¡›¹–Ž–Ž—ȱ˜›œȱŽȱŒŽȱ›Š–Žǯ ŽŽȱ’Œ’˜—ǰȱ™ž‹•’·ŽȱŠ—˜—¢–Ž–Ž—ȱŽ—ȱŗŞŘŝȱ™Š›ȱ Ž—›’ȱŽȱŠ˜žŒ‘Žǰ3ȱœŽȱ™›·œŽ—Žȱ œ˜žœȱ•Šȱ˜›–ŽȱȂž—Žȱ•˜—žŽȱŒ˜››Žœ™˜—Š—ŒŽȱ·Œ‘Š—·ŽȱŽ—›ŽȱŽž¡ȱŠ–’œȱȂŽ—Š—ŒŽǰȱ ˜›Ž—£˜ȱ Š—Š—Ž••’ǰȱ ™Š™Žȱ •·–Ž—ȱ  ǰȱ œŠŒ›’’ŒŠŽž›ȱ Žȱ •Šȱ ˜–™Š—’Žȱ Ž—ȱ ŗŝŝřǰȱ et Carlo Bertinazzi, plus connu sous son nom d’Arlequin français, Carlin. Ce ™Š–™‘•Žȱ œž‹’•ȱ —Žȱ ·Ÿ˜’•Žȱ šžŽȱ ›¸œȱ ™›˜›Žœœ’ŸŽ–Ž—ȱ œŽœȱ ’—Ž—’˜—œǯȱ —ȱ Ž—ȱ Žœȱ

ŗȱ ȱŽȱ Œ˜••˜šžŽȱ ’—Ž›—Š’˜—Š•ȱ ›·ž—’ȱ ¥ȱ ˜–Žȱ Ž—ȱ —˜ŸŽ–‹›Žȱ ŘŖŗŚǰȱ ˜—ȱ ŒŽȱ •’Ÿ›Žȱ ™›˜ž’ȱ •Žœȱ ›·œž•Šœǰȱ·Š’ȱ•ž’ȱ–¹–Žȱ•Žȱ›ž’ȱȂž—ȱ›ŠŸŠ’•ȱŠ–˜›Œ·ȱ¸œȱŘŖŗŗǰȱŠ—œȱ•ŽȱŒŠ›ŽȱŽœȱŠŒ’Ÿ’·œȱ žȱœ·–’—Š’›ŽȱŽȱǯȬǯȱŠ‹›Žȱ¥ȱ•Ȃ1Œ˜•ŽȱŽœȱ‘ŠžŽœȱ·žŽœȱŽ—ȱœŒ’Ž—ŒŽœȱœ˜Œ’Š•ŽœǰȱŒ˜—ž’ȱŽ—ȱ Œ˜–™Š—’ŽȱȂ•Š’—ȱŠ—’••˜—ȱŽȱŽȱŠ›’Œ”ȱ ˜ž“˜—ǰȱ™ž’œȱŽȱŽž¡ȱ›Ž—Œ˜—›ŽœȱŠŒŒžŽ’••’Žœȱ par l’École française de Rome en 2012 et 2013. Ces deux rencontres participaient d’un ™›˜›Š––ŽȱŽȱ›ŽŒ‘Ž›Œ‘Žœȱœž›ȱ•Ȃ‘’œ˜’›ŽȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŒ˜˜›˜——·ȱ™Š›ȱǯȬǯȱ Š‹›ŽȱŠž™›¸œȱŽȱ•Ȃǯȱ˜žœȱŽ—˜—œȱ’Œ’ȱ¥ȱ›Ž–Ž›Œ’Ž›ȱ˜žȱ™Š›’Œž•’¸›Ž–Ž—ȱŒŽŽȱ’—œ’ž’˜—ȱŽȱ •ŠȱŒ˜˜™·›Š’˜—ȱšžȂŽ••ŽȱŠȱ—˜ž·ȱŠŸŽŒȱ•Šȱ˜—’’Œ’Šȱ—’ŸŽ›œ’¥ȱ ›Ž˜›’Š—Šȱ™˜ž›ȱ•Ȃ˜›Š—’œŠ’˜—ȱ du colloque de 2014 et, ensuite, pour son soutien financier à la publication de ce volume. Žȱ ǯȱ ›Š—³˜’œȬŠŸ’Ž›ȱ ž–˜›’Ž›ȱ  ǰȱ Š—Œ’Ž—ȱ ›ŽŒŽž›ȱ Žȱ •Šȱ  ǰȱ œ˜—ȱ œžŒŒŽœœŽž›ǰȱ •Žȱ ǯȱ ŽŒŽž›ȱž—˜ȱŠȱ’•ŸŠȱ ˜—³Š•ŸŽœȱ ǰȱŽȱŠŠ–ŽȱŠ‘Ž›’—Žȱ’›•˜žŸŽǰȱ’›ŽŒ›’ŒŽȱŽȱ•Ȃǰȱ Š’—œ’ȱšžŽȱ›Š—³˜’œȱž–Šœ¢ȱ™ž’œȱŠ‹›’ŒŽȱ Žœ—·ǰȱ’›ŽŒŽž›œȱŽœȱ·žŽœȱȂ‘’œ˜’›Žȱ–˜Ž›—Žǰȱ ˜—ȱŠ™™˜›·ȱž—ȱœ˜ž’Ž—ȱŒ˜—œŠ—ȱŽȱŒ‘Š•Žž›Žž¡ȱŠžȱ·ŸŽ•˜™™Ž–Ž—ȱŽȱœŽœȱ›ŽŒ‘Ž›Œ‘ŽœǯȱŽȱ volume leur doit beaucoup. 2 Voir, pour une analyse de cette oraison, юяџђ, ȃ‹›Š‘Š–ǰȱ•ž’ǰȱŠŸŠ’ȱ·™Š›—·ȱ œŠŠŒȄǯ 3 Henri de Latouche (1785–1851), dramaturge, romancier, critique, directeur de presse, est ž—Žȱ’ž›ŽȱŠŠŒ‘Š—ŽȱŽȱŠœœŽ£ȱ–·Œ˜——žŽȱžȱ eȱœ’¸Œ•Žȱ›Š—³Š’œǯȱ›˜Œ‘ŽȱŽȱ Ž˜›ŽȱŠ—ǰȱ ŽȱŠ•£ŠŒǰȱŽȱ‘·—’Ž›ǰȱ’•ȱ–’•’ŽȱŒ˜—›Žȱ•Žȱ›·’–ŽȱŽȱ•Šȱ–˜—Š›Œ‘’ŽȱŽȱ“ž’••Žǯȱ 3 4 іђџџђȬћѡќіћђȱюяџђǰȱюѡџіѐјȱ ќѢїќћȱ ǰȱюџѡҌћȱǯȱќџюљђѠȱ d’ailleurs surpris à la lecture du livre : tout se passe comme s’il fallait, à nouveau ǻ™•žœȱŽȱ’¡ȱŠ—œȱŠ™›¸œȱ•Žȱ›·Š‹•’œœŽ–Ž—ȱŽœȱ“·œž’ŽœǼǰȱ·Œ˜žŸ›’›ȱ•Šȱ™›˜˜—Žž›ȱŽȱ •Žž›ȱ—˜Œ’Ÿ’·ȱŠ—œȱ•Žȱ–˜—ŽȱŒŠ‘˜•’šžŽǯȱ˜žȱœŽȱ™ŠœœŽȱŒ˜––Žȱœ’ȱŒŽŽȱ·Œ˜žŸŽ›Žȱ ·Š’ǰȱž—Žȱ˜’œȱŽȱ™•žœǰȱ•ȂŽ¡™·›’Ž—ŒŽȱȂž—ŽȱrévélationȱDZȱž—Žȱ›·Ÿ·•Š’˜—ȱ’—ŸŽ›œŽȱ¥ȱŒŽ••Žȱ Žȱ•Šȱ˜——Žȱ˜žŸŽ••ŽȱŒ‘›·’Ž——Žǰȱ–Š’œȱšž’ǰȱŒ˜––ŽȱŽ••ŽǰȱŽ–Š—Š’ȱžȱŽ–™œǯȱŽȱ long temps qu’il a fallu pour supprimer ce nouvel Ordre, cet Ordre de trop qui —ȂŠž›Š’ȱ“Š–Š’œȱžȱ—ŠÉ›ŽǰȱŒ˜––Žȱ•Žȱ›Š™™Ž••Žȱ•·–Ž—ȱ ȱŠ—œȱ•Žȱ·Œ›ŽȱŽȱŗŝŝřǯȱ •ȱ ŸŠžȱ•Šȱ™Ž’—ŽȱŽȱ›ŽŸŽ—’›ȱœž›ȱ•Žœȱ™›’—Œ’™Š•Žœȱ·Š™ŽœȱŽȱŒŽŽȱ›·Ÿ·•Š’˜—ǯ ŽœȱŽž¡ȱ‘˜––ŽœȱœȂ’—Ž››˜Ž—ȱœž›ȱ•Šȱ•·’’–’·ȱŒ‘›·’Ž——Žȱžȱ‘·¦›Žǯȱ˜•’¸›Žǰȱ ·Œ›’ȱ•Žȱžž›ȱ™Š™ŽȱŽ—ȱŗŝŚśǰȱȃžȱž—ŽȱŽœȱ™•žœȱ‘˜——¹ŽœȱŒ›·Šž›ŽœȱŽȱœ˜—ȱŽ–™œǯȱ˜—ȱ Œ‘ŽȱȂ˜ŽžŸ›Žǰȱ•ŠȱŒ˜–·’ŽȱŽȱTartuffe, a rendu beaucoup de services à la religion ŒŠ‘˜•’šžŽǯȱžŽ•šžŽœȱ£·•ŠŽž›œȱ—ȂŽ—ȱŒ˜—Ÿ’Ž——Ž—ȱ™ŠœȱǽǯǯǯǯǾȱ–Š’œȱ“ȂŠŸ˜žŽȱšžŽȱ“Žȱœž’œȱ de l’avis de Louis XIV”.4ȱȂŽœȱ™Š›ȱŒŽŽȱŸ˜’Žȱ’œŒ›¸ŽȱšžŽȱ•Žœȱ“·œž’ŽœȱŽ—›Ž—ȱŽ—ȱ œŒ¸—Žǯȱ •œȱ—Žȱ•Šȱšž’Ž—ȱ™•žœȱ¥ȱ™Š›’›ȱŽȱ•ȂŠ——·ŽȱŗŝŜŚȱŽȱŒŽŽȱŠžœœŽȱŒ˜››Žœ™˜—Š—ŒŽǰȱ ™ž’œšžŽȱ•ȂŽœœŽ—’Ž•ȱœŽ›ŠȱŽ—œž’Žȱ˜–’—·Žȱ™Š›ȱ•ŽœȱšžŽœ’˜—œȱ’—šž’¸ŽœȱžȱŒ˜–·’Ž—ȱ ™Š›’œ’Ž—ȱŠžȱŒŠ›’—Š•ȱDZȱŒŽœȱ“·œž’ŽœȱšžŽȱ•Ȃ˜—ȱŸ’Ž—ȱȂŽ¡™ž•œŽ›ȱŽȱ›Š—ŒŽȱœ˜—Ȭ’•œȱŒ˜––Žȱ ˜—ȱ•Žȱ’ȱ›Žœ™˜—œŠ‹•ŽœȱŽȱ•ȂŠ›Žœœ’Ÿ’·ȱžȱ™Š™Žȱ•·–Ž—ȱ ȱŽ—ŸŽ›œȱ•Žœȱœ˜žŸŽ›Š’—œȱ Žž›˜™·Ž—œǰȱŒŽœȱ“·œž’Žœȱ™˜›žŠ’œȱŽ—ȱ™Š›’Œž•’Ž›ȱšž’ȱŠž›Š’Ž—ǰȱ—˜ŽȱŽ›’—Š££’ȱ•ŽȱŘŗȱ —˜ŸŽ–‹›ŽȱŗŝŜŚǰȱȃž—ȱ™ŽžȱŠœœŠœœ’—·ȱ•Žž›ȱ›˜’ȱœž›ȱ•Šȱ›˜žŽȱŽȱ’œ‹˜——Žȱ¥ȱœŠȱ–Š’œ˜—ȱ de campagne”.5ȱȃȂ’•œȱ˜—ȱŠ’ȱ•Šȱ–˜’’·ȱŽœȱœ’—ž•’¸›ŽœȱŠŒ’˜—œȱšžȂ˜—ȱ•Žž›ȱ™›¹Žǰȱ’•œȱ —Ȃ˜—ȱ™ŠœȱŒ˜––Žȱ˜—ȱ’ȱŸ˜•·ȱ•ȂŠ‹˜•’œœŽ–Ž—ȱ˜—ȱ’•œȱœ˜—ȱ›Š™™·œȱŠ—œȱž—Žȱ™Š›’Žȱ Žœȱ1ŠœȱŽȱ•ŠȱŒ‘›·’Ž—·Ȅǯ6 Cette longue lettre constitue une sorte de collection Žȱ˜žŽœȱ•Žœȱ‘˜››Žž›œȱŠ›’‹ž·ŽœȱŠž¡ȱ“·œž’ŽœǯȱŽȱžž›ȱ•·–Ž—ȱ ȱ¢ȱ›·™˜—ȱ™Š›ȱ ž—Žȱœž›™›Ž—Š—Žȱ·Ž—œŽȱŽȱ•Šȱ˜–™Š—’Žǰȱ˜—ȱȃ•ȂŠ‹˜•’’˜—ȱœŽ›Š’ȱž—Žȱ›Š—Žȱ perte”.7ȱ ȂȃŠ‹˜•’’˜—Ȅȱ Žȱ ŗŝŝřȱ Šž›Šȱ ˜—Œȱ ··ȱ ž—Žȱ —·ŒŽœœ’·ǯȱ Ž—›’ȱ Žȱ Š˜žŒ‘Žȱ ™Š›Ÿ’Ž—ȱ¥ȱ›Ž—›ŽȱŒ˜–™ŽȱŽȱŒŽŽȱŠ‹˜•’’˜—ȱŠžȱ—˜–ȱžȱ™·›’•ȱšžŽȱ›Ž™›·œŽ—Š’Ž—ȱ •Žœȱ“·œž’ŽœǰŽ—ȱ™Š›’Œž•’Ž›ȱ¥ȱ•Ȃ·Š›ȱŽœȱ–˜—Š›Œ‘’Žœǰȱ˜žȱŽ—ȱŽ—Š—ȱŽ›–Žȱœž›ȱŽœȱ ™˜œ’’˜—œȱ ŒŠ‘˜•’šžŽœȱ ›˜–Š’—Žœȱ DZȱ ˜—ȱ –Žœž›Žȱ ¥ȱ šžŽ•ȱ ™˜’—ȱ •ȂŠ—’“·œž’’œ–Žȱ Šȱ ™žȱ ··›Ž›ȱŽœȱ’—·›¹œȱŒ˜—›Š’Œ˜’›ŽœǯȱŽȱ™•žœȱ’—’–Žȱ·Š’•ȱŽȱŒŽŽȱŒ˜››Žœ™˜—Š—ŒŽȱ ·–˜’—ŽȱŽȱŒŽœȱŒ˜—•’œȱŽ—ȱŠ’œŠ—ȱ·Œ›’›Žȱ¥ȱ•·–Ž—ȱ ǰȱ•Žȱ“˜ž›ȱŽȱ•Šȱœ’—Šž›Žȱ žȱ·Œ›ŽȱŠŠ•ǰȱȃŒŽœȱ™Š›˜•Žœȱšž’ȱœȂ·Š’Ž—ȱŒ˜––Žȱ™›·Œ’™’·Žœȱœž›ȱœŽœȱ•¸Ÿ›ŽœȱDZȱȁŽŽȱ œž™™›Žœœ’˜—ȱ ǽǯǯǯǾȱ –ȂŠȱ™Š›žȱ ’—’œ™Ž—œŠ‹•Žȱ Šžȱ ‹’Ž—ȱ Žȱ •Ȃ•’œŽȱ ǽǯǯǯǾȱ –Š’œȱ ŒȂŽœȱ –Šȱ

4 юѡќѢѐѕђ, Clément XIV, 153. 5 Ibid., 223. 6 Ibid., 224. ŝȱȱȱ ‹’ǯǰȱ ŘřŚǯȱ Ȃȃ·’Žž›Ȅȱ •ž’Ȭ–¹–Žȱ Œ›’’šžŽȱ œ·Ÿ¸›Ž–Ž—ȱ •·–Ž—ȱ  ȱ ™˜ž›ȱ œŠȱ Œ˜–™•’Œ’·ȱ ŠŒ’ŸŽȱŠ—œȱ•ŠȱŒ˜—Š–—Š’˜—ȱŽȱ•ȂŽ¡·Œž’˜—ȱŽȱŠ•Š›’Šȱǻ™˜ž›ȱ•ȂŠŽ—ŠȱŒ˜—›Žȱ•Žȱ›˜’ȱŽȱ Portugal). ђȱѝќѢѣќіџȱёђȱѠђȱџѼѢћіџȱђћȱѐќџѝѠ 5 condamnation que je signe : cette suppression causera ma perte’” ;8 et quelques pages plus loin dans son dernier message à l’ami : “L’Europe ne doit point juger –Šȱ–˜›ȱ™‘¢œ’šžŽȱŒ˜––Žȱ•Šȱ›·ŠŒ’˜—ȱŽȱ•Šȱ–˜›ȱŒ’Ÿ’•ŽȱŽȱ›Ž•’’ŽžœŽȱšžŽȱ“ȂŠ’ȱŠ’ȱ ·™›˜žŸŽ›ȱ¥ȱž—ŽȱŒ˜—›·Š’˜—ǰȱŠ—Ž›ŽžœŽȱ™ŽžȬ¹›Žǰȱ–Š’œȱšž’ȱ—ȂŠȱ™˜’—ȱ–·›’·ȱœŠȱ ›·™žŠ’˜—ȱȂŠŽ—Ž›ȱ¥ȱ•ŠȱŸ’ŽȱŽœȱ›˜’œȄǯ9 ŽȱŒž›’Žž¡ȱŽ¡Žȱ—˜žœȱ•Žȱ’ȱ‹’Ž—ȱDZȱ•Šȱœž™™›Žœœ’˜—ȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱ—ȂŠȱ™Šœȱ ··ȱž—Žȱ™Š›’Žȱœ’–™•ŽǰȱŽȱœŠȱ›ŽœŠž›Š’˜—ȱ—˜—ȱ™•žœǯȱŽœȱ·žŽœȱšž’ȱŸ˜—ȱœž’Ÿ›ŽȱŸ’œŽ—ȱ ˜žŽœǰȱȂž—Žȱ–Š—’¸›Žȱ˜žȱȂž—ŽȱŠž›Žǰȱ¥ȱ–Ž›ŽȱŽ—ȱ·Ÿ’Ž—ŒŽȱ•ŽȱœŽ—œȱŽœȱ›ŽŒ‘Ž›Œ‘Žœȱ œž›ȱ•Šȱ•˜—žŽȱœ·šžŽ—ŒŽȱšž’ȱ—˜žœȱŒ˜—ž’ȱŽȱ•Šȱ’—ȱŽœȱŠ——·ŽœȱŗŝśŖȱ“žœšžȂ¥ȱž—ȱ•˜—ȱ XIXeȱ œ’¸Œ•Žȱ Š—œȱ •ŽšžŽ•ȱ •Šȱ ˜–™Š—’Žȱ Žȱ ·œžœȱ —Žȱ œŽ›Šȱ ™Šœȱ –˜’—œȱ Œ˜—Žœ·Žȱ šžŽȱ Š—œȱœŽœȱ·‹žœȱ•˜’—Š’—œȱŠžȱ–’Š—ȱžȱ e œ’¸Œ•ŽǯȱŽœȱ›ŽŒ‘Ž›Œ‘ŽœȱŸ’œŽ—ȱ¥ȱŠ›’Œž•Ž›ȱ Žž¡ȱ™·›’˜Žœȱ·—·›Š•Ž–Ž—ȱœŒ’—·ŽœǰȱŒŽ••Žȱšž’ȱŒ˜—ŒŽ›—Žȱ•ȂŠ—Œ’Ž——Žȱ˜–™Š—’ŽȱŽȱ ŒŽ••Žȱšž’ȱŒ˜—ŒŽ›—Žȱ•Šȱ˜žŸŽ••ŽǰȱŒŽŽȱœŽŒ˜—Žȱ™·›’˜Žȱ›ŽœŠ—ǰȱ“žœšžȂ¥ȱŠž“˜ž›Ȃ‘ž’ǰȱ ‹ŽŠžŒ˜ž™ȱ –˜’—œȱ Œ˜——žŽȱ šžŽȱ •Šȱ ™›Ž–’¸›Žǯȱ ••Žœȱ Ÿ’œŽ—ȱ ¥ȱ –˜—›Ž›ȱ Œ˜––Ž—ȱ •Šȱ Œ˜–™›·‘Ž—œ’˜—ȱ Žȱ ŒŽŽȱ •˜—žŽȱ ž›·Žȱ Š’ȱ Žȱ •Ȃ‘’œ˜’›Žȱ Žœȱ “·œž’Žœȱ •Ȃ’—œ›ž–Ž—ȱ Ȃž—Žȱ ’—Ž››˜Š’˜—ȱ Œ›’’šžŽȱ œž›ȱ •Žœȱ ›Š—Žœȱ ›ž™ž›Žœȱ Žȱ •Ȃ‘’œ˜’›Žȱ Žž›˜™·Ž——Žǰȱ en les resituant dans l’horizon de l’histoire des institutions religieuses et de la ™›Ž–’¸›Žȱ–˜—’Š•’œŠ’˜—ǯȱ˜ž›ȱ•Žȱ’›ŽȱȂž—ȱ–˜ǰȱ•ȂŠŽ—’˜—ȱšžŽȱ—˜žœȱŠŸ˜—œȱŸ˜ž•žȱ ™˜›Ž›ȱ¥ȱŒŽ›Š’—œȱ›Š’œȱŽȱŒ˜—’—ž’·ȱȯŒ˜—Ÿž•œ’ŸŽǰȱŒŽ›ŽœȯȱŠ—œȱ˜žŽȱŒŽŽȱ™·›’˜Žȱ Žȱ›Š—œ’’˜—ȱŽ—›ŽȱŗŝŝřȱŽȱŗŞŗŚȱ·Š’ȱž—Žȱ–Š—’¸›ŽȱŽȱ›·•·Œ‘’›ȱœž›ȱ•Žœȱ™›·œž™™˜œ·œȱ ŠŠŒ‘·œȱŠžȱ›Š—ȱœŒ‘’œ–Žȱ›·Ÿ˜•ž’˜——Š’›ŽǯȱŠ’œȱ•ȂŽœœŽ—’Ž•ȱŽœȱœŠ—œȱ˜žŽȱšžŽȱŒŽŽȱ ›·•Ž¡’˜—ȱ™›Ž——Žȱœ˜—ȱ™˜’—ȱŽȱ·™Š›ȱ·Ÿ’Ž—ǰȱ–Š—’ŽœŽǰȱŸ’˜•Ž—ǰȱŠ—œȱž—ȱœŽž’•ȱŽȱ ›ŠŒž›ŽȱDzȱŽȱšžŽȱ™Š›ȱŒ˜—œ·šžŽ—ǰȱ•ŠȱšžŽœ’˜—ȱž•’–ŽȱŽ–Žž›ŽȱŒŽ••ŽȱŽœȱ™›˜ŒŽœœžœȱŽȱ ›Š—œ’’˜—ȱŠ—œȱ•Žž›ȱ’–™›·Ÿ’œ’‹’•’·ǰȱŠ—œȱ•Žž›ȱpossibleǯȱŽŽȱ™›·˜ŒŒž™Š’˜—ȱŠ—’–Žȱ la trame souterraine de ce livre, qui, en ce sens, rejoint notre propre temps. ˜žœȱ—Žȱ—˜žœȱŠŠ›Ž›˜—œȱ™Šœȱ’Œ’ȱ¥ȱž—Žȱ™›·œŽ—Š’˜—ȱŒ’›Œ˜—œŠ—Œ’·ŽȱŽȱŒ‘ŠŒž—Žȱ ŽœȱŒ˜—›’‹ž’˜—œȱšž’ȱŒ˜—œ’žŽ—ȱŒŽȱ•’Ÿ›Žǰȱ˜—ȱ•Šȱ™•ž™Š›ȱ˜—ȱ··ȱ™›˜›Žœœ’ŸŽ–Ž—ȱ ·•Š‹˜›·ŽœȱŠžȱ’•ȱŽȱ•Šȱ•˜—žŽȱŽœŠ’˜—ȱžȱ›Ž—Ž£ȬŸ˜žœȱ›˜–Š’—ȱŽȱŘŖŗŚǯȱ’—Š•˜—œȱ œŽž•Ž–Ž—ȱšžȂŽ••ŽœȱœŽȱ’œ›’‹žŽ—ȱŽ—›ŽȱœŽ™ȱœŽŒ’˜—œȱšž’ȱ—˜žœȱ˜—ȱœŽ–‹•·ȱ™Š›Œ˜ž›’›ȱ •ȂŽ—œŽ–‹•ŽȱŽœȱ›Š—œȱŒ‘Š–™œȱȂ·žŽœȱŠŒžŽ•œȱȯœŽ•˜—ȱ•Žȱ™›˜“Žȱšž’ȱŠȱ··ȱ•Žȱ—❛ŽȱŽȱ Œ˜—ŒŽŸ˜’›ȱž—ȱ’—œ›ž–Ž—ȱŽȱ›··›Ž—ŒŽȱ·—·›Š•ǰȱšž’ȱ—Žȱœ˜’ȱ•’–’·ȱ—’ȱ¥ȱž—Žȱ›·’˜—ǰȱ—’ȱ¥ȱ ž—ȱ–˜–Ž—ȱœ™·Œ’’šžŽȱŽȱ•Šȱ™·›’˜Žǰȱ—’ȱ¥ȱž—ȱŠ—•ŽȱŽȱŸžŽȱ™Š›’Œž•’Ž›ȱDZȱȃȂ·Ÿ·—Ž–Ž—ȱ Žȱ•Šȱœž™™›Žœœ’˜—ȱŠ—œȱ•Ȃ‘’œ˜›’˜›Š™‘’ŽȱŽȱ•Ȃ·™˜šžŽȱ›·Ÿ˜•ž’˜——Š’›ŽȄȱ’—›˜ž’ȱŠžȱ contexte de la fin du XVIIeȱœ’¸Œ•ŽȱŠ—œȱ•Ȃȃž›˜™ŽȱŽœȱ›·Ÿ˜•ž’˜—œȄȱŽȱœž›ȱ•Šȱ™•ŠŒŽȱ

8 Ibid., 292–93. şȱȱȱ ‹’ǯǰȱřŗŘȮŗřǯȱȂ˜žŸ›ŠŽȱŽȱŠ˜žŒ‘ŽȱŒ˜—’Ž—ȱŽȱ—˜–‹›Žž¡ȱŠž›Žœȱ·ŸŽ•˜™™Ž–Ž—œǰȱœž›ȱ ˜•Š’›Žǰȱœž›ȱ•Žȱœž“Žȱžȱ‘·¦›Žǰȱœž›ȱ•Ȃž—ȱŽȱ•ȂŠž›Žȱ¥ȱ•Šȱ˜’œȱǻ•ŽȱMahomet de Voltaire offert Šžȱ™Š™ŽȱŽ—˜Éȱ Ǽȱšž’ȱ–·›’Ž—ȱž—Žȱ•ŽŒž›Žȱ¥ȱ•ŠšžŽ••Žȱ˜—ȱ—Žȱ™ŽžȱœȂŠŠ›Ž›ȱ’Œ’ǯ 6 іђџџђȬћѡќіћђȱюяџђǰȱюѡџіѐјȱ ќѢїќћȱ ǰȱюџѡҌћȱǯȱќџюљђѠȱ

ŽȱŒŽȱŒ˜—Ž¡ŽȱŠ—œȱ•Ȃ’—Ž›™›·Š’˜—ȱžȱ·Œ›ŽȱŽȱŗŝŝřǯ10 La seconde section, “La ȁ˜–™Š—’Žȱ œŠ—œȱ —˜–ȂȄǰȱ Žœȱ Œ˜—œŠŒ›·Žȱ ¥ȱ •Šȱ ™·›’˜Žȱ ’—Ž›–·’Š’›Žȱ Ž—›Žȱ ŗŝŝřȱ Žȱ ŗŞŗŚǰȱ™·›’˜Žȱ˜—ȱ•ȂŠ™™›˜Œ‘ŽȱŽœȱ’’Œ’•ŽȱȂŠŒŒ¸œȱǻ•Šȱ˜–™Š—’Žȱ—Ȃ·Š—ȱ™•žœȱ˜žȱ™Šœȱ Ž—Œ˜›Žȱ•Šȱ˜–™Š—’Žȱ’—œ’ž·ŽȱŽȱ˜·ŽȱŽȱœŽœȱŠ›Œ‘’ŸŽœȱ–ž•’™•ŽœǼǰȱŽȱšž’ȱŽœȱŠžœœ’ȱ •Šȱ™•žœȱ’—Ž—œ·–Ž—ȱœ˜ž–’œŽȱŠž¡ȱ•ŽŒž›Žœȱ‘Š’˜›Š™‘’šžŽœǰȱ˜—·Žœȱœž›ȱ•Žȱ™›’—Œ’™Žȱ d’une Compagnie souterraine.11ȱŠȱ›˜’œ’¸–ŽȱœŽŒ’˜—ǰȱȃŽœȱŽœŠž›Š’˜—œȄǰȱŽ—Ÿ’œŠŽȱ œ˜žœȱ Žȱ –ž•’™•Žœȱ Šœ™ŽŒœǰȱ ™˜•’’šžŽœǰȱ ’™•˜–Š’šžŽœǰȱ ›Ž•’’Žž¡ǰȱ •Žȱ ™‘·—˜–¸—Žȱ Žœȱ›·Š‹•’œœŽ–Ž—œȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœǰȱ¥ȱ•Ȃ·Œ‘Ž••Žȱȃž—’ŸŽ›œŽ••ŽȄȱ¸œȱŗŞŗŚǰȱ –Š’œȱ‹ŽŠžŒ˜ž™ȱ™•žœȱŒ˜—Žœ·ŽȱŽȱŠŒŒ’Ž—·ŽȱŠž¡ȱ·Œ‘Ž••Žœȱ—Š’˜—Š•ŽœȱŠ—œȱ•Žȱ e œ’¸Œ•Žȱ Žž›˜™·Ž—ǯȱ Šȱ šžŠ›’¸–Žȱ œŽŒ’˜—ǰȱ ȃŠȱ šžŽœ’˜—ȱ •’·›Š’›ŽȄǰȱ Š‹˜›Žǰȱ ™˜ž›ȱ •Šȱ ™›Ž–’¸›Žȱ˜’œȱŠŸŽŒȱž—Žȱ˜Œž–Ž—Š’˜—ȱŠžœœ’ȱ›’Œ‘Žǰȱ•Šȱ’ŸŽ›œ’·ȱŽœȱ’—ŸŽœ’œœŽ–Ž—œȱ •’·›Š’›ŽœȱŽȱ•Šȱ—˜žŸŽ••Žȱ˜–™Š—’ŽȱŽȱ ·œžœȱDZȱœ’ȱ•Žȱ‘·¦›ŽȱŽ—Š’ȱ•Šȱ™›Ž–’¸›Žȱ™•ŠŒŽȱ Š—œȱ•ȂŠ—Œ’Ž——Žȱ˜–™Š—’Žǰȱ•Žȱ›˜–Š—ȱ™›Ž—ȱ·œ˜›–Š’œȱŽȱ•Ȃ’–™˜›Š—ŒŽȱŠ—œȱ•Žœȱ œ›Š·’ŽœȱŽȱ™ž‹•’ŒŠ’˜—ǰȱ—˜—ȱœŠ—œȱ’—’šžŽ›ȱž—Žȱ›·Ž••Žȱaccommodatio culturelle, au- Ž•¥ȱȂž—Žȱ™Ž›ŒŽ™’˜—ȱ›˜™ȱ·—·›Š•ŽȱȂž—Žȱ’—œ’ž’˜—ȱŒ˜—œŽ›ŸŠ›’ŒŽǰȱŽŸŽ—žŽȱŠžœœ’ȱ Š—’–˜Ž›—ŽȱšžȂŽ••ŽȱŠŸŠ’ȱ··ȱ–˜Ž›—ŽǯȱŠȱŒ’—šž’¸–ŽȱœŽŒ’˜—ȱŽœȱŒ˜—œŠŒ›·Žȱ¥ȱž—ȱ Šœ™ŽŒȱ–Š“Žž›ȱžȱ˜œœ’Ž›ǰȱȃŽœȱ›ŽœŠž›Š’˜—œȱŠ–·›’ŒŠ’—ŽœȄǰȱ˜žȱ•Žȱ›·Š‹•’œœŽ–Ž—ȱŽœȱ “·œž’ŽœȱŽ—ȱ–·›’šžŽǰȱžȱœžȱŒ˜––Žȱžȱ—˜›ǰȱŠ—œȱž—ŽȱŒŽ›Š’—Žȱ˜›–ŽȱȂŽ–™Š‘’Žȱ ŠŸŽŒȱ •Šȱ ¢—Š–’šžŽȱ Žœȱ ’—·™Ž—Š—ŒŽœȱ Žȱ Š—œȱ ž—Žȱ Šž˜—˜–’Žȱ —˜žŸŽ••Žȱ ™Š›ȱ ›Š™™˜›ȱŠž¡ȱ–·›˜™˜•Žœȱ™˜•’’šžŽœȱǻŠ›’ǰȱ’œ‹˜——ŽȱŽ—ȱ™Š›’Œž•’Ž›ǼȱŽȱ›Ž•’’ŽžœŽȱ (Rome).12ȱ Šȱ œ’¡’¸–Žȱ œŽŒ’˜—ǰȱ ȃ˜—šž¹Žœȱ Žȱ ›ŽŒ˜—šž¹Žœȱ DZȱ •Ȃ›’šžŽȱ Žȱ •Ȃ —ŽȄǰȱ œȂ’—·›ŽœœŽȱ ™•žœȱ œ™·Œ’’šžŽ–Ž—ȱ Šž¡ȱ œ’žŠ’˜—œȱ Š—œȱ •ŽœšžŽ••Žœȱ •Žœȱ “·œž’Žœǰȱ Š—œȱ ŽœȱŽœ™ŠŒŽœȱŽœœŽ—’Ž••Ž–Ž—ȱ–’œœ’˜——Š’›ŽœȱǻŒŽȱšž’ȱ—Ȃ·Š’ȱ™•žœȱ•ŽȱŒŠœȱŽ—ȱ–·›’šžŽȱ latine depuis le XVIIeȱœ’¸Œ•ŽǼǰȱ›Ž™›Ž——Ž—ȱŽœȱȃ™Š›œȱŽȱ–Š›Œ‘·ȄȱŠ™˜œ˜•’šžŽœȱŠ—œȱ ž—ȱ Œ˜—Ž¡Žȱ ˜–’—·ȱ ™Š›ȱ •Žȱ ·ŸŽ•˜™™Ž–Ž—ȱ Žœȱ ’–™•Š—Š’˜—œȱ ™›˜ŽœŠ—Žœǯȱ Šȱ

10 ȱ •ȱŠžȱ›Š™™Ž•Ž›ȱœž›ȱŒŽȱœž“Žȱ•Žœȱ›ŠŸŠž¡ȱȂ žžŽœȱ’’Ž›ȱœž›ȱ ž•’¤—ȱ Ž›Ÿ¤œȱ¢ȱŠ—ž›˜ǰȱ šž’ȱ˜—ȱŠŒŒ˜–™Š—·ȱ•Šȱ™›˜›Žœœ’˜—ȱŽȱ—˜œȱ›ŽŒ‘Ž›Œ‘Žœȱ•˜›œȱȂž—ŽȱŠ‹•Žȱ›˜—Žȱ˜›Š—’œ·Žȱ¥ȱ ˜–ŽȱŽ—ȱŘŖŗŘǯȱ˜’›ȱŠžœœ’ȱ™•žœȱ›·ŒŽ––Ž—ȱѠѡќџєюћќȱяюїќ, Lorenzo Hervas y Panduro. 11 ȱ˜’›ȱ·Š•Ž–Ž—ȱœž›ȱŒŽŽȱ™·›’˜ŽȱќѠѡюѐѐіќ ђѡȱюљǯȱǻ·œǯǼǰȱEchelles de pouvoir, rapports de genre ; юљљќǰȱȃ·•Ž¡’˜—œȱŽȱ“Š•˜—œȱ™˜ž›ȱž—Žȱ‘’œ˜’›ŽȱŽȱ•Ȃȁ’Ž—’·ȱ“·œž’ŽȂȄDzȱюяџђ, De la suppression à la Restauration de la Compagnie de Jésus. 12 ȱ˜’›ȱ·Š•Ž–Ž—ȱ œž›ȱ ŒŽȱ œž“Žȱ •Ȃ’–™˜›Š—Žȱ Œ˜—›’‹ž’˜—ȱ Žȱ юџёђћюѠȱ et Dіȱ ѡђѓюћќ, ȃ˜œȱ“Žœž’Šœȱ¢ȱ•ŠȱŠ›’ŠȄǰȱŽȱ™•žœȱ·—·›Š•Ž–Ž—ȱ•ȂŽ—œŽ–‹•ŽȱŽȱŒŽȱŸ˜•ž–ŽǯȱŽȱ—˜–‹›Žž¡ȱ ›ŠŸŠž¡ȱ›ŽœŽ—ȱ’Œ’ȱ¥ȱŠŒŒ˜–™•’›ȱœž›ȱ•Ȃ’–™•’ŒŠ’˜—ȱȂȱŽ¡Ȭ“·œž’Žœȱ˜žȱ·•¸ŸŽœȱŽœȱ“·œž’ŽœȱŠ—œȱ •Žœȱ–˜žŸŽ–Ž—œȱȂ·–Š—Œ’™Š’˜—ȱDZȱ™˜ž›ȱ—Žȱ˜——Ž›ȱšžȂž—ȱœŽž•ȱŽ¡Ž–™•ŽǰȱŽ•›Š—˜ǰȱ’ž›Žȱ ŒŽ—›Š•Žȱžȱ’˜ȱŽȱ•Šȱ•ŠŠȱŠžȱ·‹žȱžȱ eȱœ’¸Œ•ŽǰȱŠȱ··ȱ•Ȃ·’Žž›ǰȱ¥ȱ˜—›ŽœǰȱŽœȱ·Œ›’œȱ ™›˜™‘·’šžŽœȱȂž—ȱŠ—Œ’Ž—ȱ“·œž’ŽȱŒ‘’•’Ž—ǰȱŠ—žŽ•ȱŽȱŠŒž—£Šǰȱœž›ȱ•ŽȱŽœ’—ȱžȱŒ˜—’—Ž—ȱ Š–·›’ŒŠ’—ǰȱ·Œ›’œȱ–’œȱ¥ȱ•Ȃ —Ž¡ȱ›˜–Š’—ȱŽ—ȱŗŞŘşǰȱŠ—œȱž—ȱŒ˜—Ž¡Žȱœž›ȱ•ŽšžŽ•ȱ›ŽŸ’Ž—ȱŠ›’—Šȱ Caffiero dans sa contribution à ce volume. ђȱѝќѢѣќіџȱёђȱѠђȱџѼѢћіџȱђћȱѐќџѝѠ 7

œŽ™’¸–ŽȱŽȱŽ›—’¸›ŽȱœŽŒ’˜—ȱŽ—’—ǰȱȃ˜žŸŽ••ŽȱŽȱŠ—Œ’Ž——Žȱ˜–™Š—’ŽȱŠ—œȱ•Žȱ•˜—ȱ XIXeȱœ’¸Œ•ŽȄǰȱœȂ’—·›ŽœœŽȱŠž¡ȱ’·›Ž—Žœȱœ˜•ž’˜—œȱ–’œŽœȱŽ—ȱ˜ŽžŸ›ŽȱŠ—œȱ•Ȃ‘’œ˜’›Žȱ ŽȱŠ—œȱ•Ȃ‘’œ˜›’˜›Š™‘’Žȱ“·œž’Žœȱ™˜ž›ȱŒ˜—ŒŽŸ˜’›ȱ•Ȃž—’·ȱŽȱ•Ȃ’—œ’ž’˜—ȱŠ—œȱœŽœȱ –ž•’™•ŽœȱŒ˜—’ž›Š’˜—œȱŠžȱŒ˜ž›œȱŽœȱšžŠ›Žȱœ’¸Œ•ŽœȱŽȱœ˜—ȱŽ¡’œŽ—ŒŽǰȱŽ—ȱ–˜‹’•’œŠ—ȱ Žœȱ Ž››Š’—œȱ Žȱ ›ŽŒ‘Ž›Œ‘Žȱ “žœšžȂ’Œ’ȱ ™Žžȱ ›·šžŽ—·œȱ DZȱ •Šȱ ™ž‹•’ŒŠ’˜—ȱ Žœȱ œ˜ž›ŒŽœȱ de l’ancienne Compagnie à la fin du XIXeȱœ’¸Œ•Žǰȱ•Šȱ•˜—žŽȱž›·ŽȱŽȱ•ŠȱŒ˜—’—ž’·ȱ Š™™Š›Ž—ŽȱŽœȱ·Œ›’œȱ‘Š’˜›Š™‘’šžŽœǰȱ•ŠȱŒ˜—œ›žŒ’˜—ȱŽȱ–˜¸•Žœȱœ™’›’žŽ•œȱ’œœžœȱ Žȱ•Ȃ·™˜šžŽȱ–˜Ž›—ŽȱŠ—œȱ•Šȱ˜–™Š—’ŽȱŒ˜—Ž–™˜›Š’—Žǯ —ȱ •Žȱ Ÿ˜’ǰȱ •ȂŽ—œŽ–‹•Žȱ Žȱ ŒŽœȱ ·žŽœȱ Ÿ’œŽȱ ¥ȱ –Ž›Žȱ Ž—ȱ ·Ÿ’Ž—ŒŽȱ ˜žŽœȱ •Žœȱ ›Žœœ˜ž›ŒŽœȱ˜Ž›Žœȱ™Š›ȱž—ŽȱŠ™™›·‘Ž—œ’˜—ȱ•˜‹Š•ŽȱŽœȱȃŽž¡Ȅȱ˜–™Š—’ŽœȱŽȱŽȱ •Žž›ȱŒ‘Š›—’¸›Žǯȱ˜—Œ•ž˜—œȱŒŽŽȱ’—›˜žŒ’˜—ȱ™Š›ȱ•Ȃ’—’ŒŠ’˜—ȱŽȱ›˜’œȱ˜›’Ž—Š’˜—œȱ de recherche qui, au terme provisoire de ces travaux, à Rome mais aussi dans bien d’autres lieux,13ȱ—˜žœȱ˜—ȱœŽ–‹•·ȱ™Š›–’ȱ•Žœȱ™•žœȱ›’Œ‘ŽœȱŽȱ™˜œœ’‹•Žœȱ™˜ž›ȱ•ȂŠŸŽ—’›ǯ D’abord, un vaste champ de recherches est aujourd’hui ouvert sur l’histoire Žœȱ ¡Ž›Œ’ŒŽœȱ œ™’›’žŽ•œȱ ™›˜›Žœœ’ŸŽ–Ž—ȱ ·•Š‹˜›·œȱ ™Š›ȱ —ŠŒŽȱ Žȱ ˜¢˜•Šȱ Ž—›Žȱ •Žœȱ Š——·Žœȱ ŗśŘŖȱ Žȱ •Žž›ȱ ™›Ž–’¸›Žȱ ™ž‹•’ŒŠ’˜—ȱ Ž—ȱ ŗśŚŞǯȱ ŽœŠ’˜—ȱ Œ˜–™•Ž¡Žǰȱ ‹’Ž—ȱ ·•žŒ’·Žȱ—Šž¸›Žȱ™Š›ȱŠž›’ŒŽȱ ’ž•’Š—’ȱŽȱœŽœȱŠ–’œȱŽȱ•Šȱ›ŽŸžŽȱChristus. La question ŽœœŽ—’Ž••Žȱ Žœȱ ·Ÿ’Ž––Ž—ȱ ŒŽ••Žǰȱ œ’ȱ •Ȃ˜—ȱ ™Žžȱ •Žȱ ’›Žȱ Š’—œ’ȱ œŠ—œȱ Š‹žœȱ Žȱ •Š—ŠŽȱ ȃŠ—’“·œž’ŽȄǰȱžȱœŽŒ›ŽȱŽȱ•Žž›ȱ™ž’œœŠ—ŒŽǰȱŽȱŽȱ•ȂŽ¡›Š˜›’—Š’›Žȱ•˜—·Ÿ’·ȱŽȱ•Žž›ȱ Ž’ŒŠŒ’·ȱŠ—‘›˜™˜•˜’šžŽǰȱ Ž™ž’œȱ•Žœȱ›·’—ŸŽ—’˜—œȱ›Š’ŒŠ•ŽœȱŽœȱ‘˜––ŽœȱŽȱ Žœȱ Ž––Žœȱ Žȱ •Šȱ Ž—Š’œœŠ—ŒŽȱ Žž›˜™·Ž——Žȱ ȯŠ—œȱ •Žž›ȱ ›Š™™˜›ȱ ¥ȱ •Šȱ –·–˜’›Žǰȱ ¥ȱ •Šȱ ›Š’’˜—ǰȱ¥ȱ•ŠȱŒž•ž›Žȯȱ“žœšžȂŠž¡ȱ™˜›˜œ’·œȱ›žŒžŽžœŽœȱŽ—›Žȱ•Šȱ’›ŽŒ’˜—ȱœ™’›’žŽ••Žȱ Žȱ•Šȱ™›Š’šžŽȱŠ—Š•¢’šžŽȱŠ—œȱ•ŽœȱŠ——·ŽœȱŗşśŖȱŽȱŠžȬŽ•¥ǯȱŠ’œȱŒŽȱšž’ȱ›Žœœ˜›ȱŠžœœ’ȱ de la recherche actuelle, c’est la place des Exercices dans l’histoire des crises et des ›Š—œ˜›–Š’˜—œȱŽȱ•Ȃ’—œ’ž’˜—ȱ“·œž’ŽǰȱŠ—œȱœ˜—ȱȃ˜›Š—’Œ’·Ȅȱ™›˜™›ŽȱŽȱŠ—œȱœ˜—ȱ ’—œŽ›’˜—ȱŠ—œȱ•Žȱ–˜—Žȱœ˜Œ’Š•ǯȱŠȱ™·›’˜ŽȱŽȱ•Šȱœž™™›Žœœ’˜—ȱŽœȱŽȱŒŽȱ™˜’—ȱŽȱŸžŽȱ ›’Œ‘ŽȱȂŽ—œŽ’—Ž–Ž—œǰȱ–Š’œȱŠžœœ’ȱŒŽ••Žȱžȱ·—·›Š•ŠȱŽȱ Š—ȱ‘’•’™ȱ˜˜‘ŠŠ—ȱŠ—œȱ •ŽœȱŠ——·ŽœȱŗŞřŖǰȱ˜žȱŒŽ••Žȱžȱ·—·›Š•ŠȱŽȱŽ›˜ȱ››ž™ŽȱŠ—œȱ•ŽœȱŠ——·ŽœȱŗşŜŖǰȱ˜žȱ Ž—Œ˜›ŽȱŠ—œȱ•Šȱ™·›’˜Žȱ’Žȱ–˜Ž›—’œŽȱžȱ˜žȱ™›Ž–’Ž›ȱeȱœ’¸Œ•Žǯ14 —œž’Žǰȱ’•ȱŽœȱ·œ˜›–Š’œȱŽœœŽ—’Ž•ȱȂ’—œŒ›’›ŽȱŠ—œȱ•ŽȱŒ‘Š–™ȱŽȱ•Ȃ‘’œ˜›’˜›Š™‘’Žȱ ˜žȱŒŽȱšž’ȱ›Ž•¸ŸŽȱžȱ˜–Š’—Žȱ“žœšžȂ’Œ’ȱ›ŽŠ›·ȱŠŸŽŒȱ’œŠ—ŒŽȱŽȱ–·’Š—ŒŽȱ™Š›ȱ•Žœȱ

13 ȱž›Žȱ•Žœȱ ›Ž—Œ˜—›Žœȱ ·“¥ȱ Œ’·Žœȱ ™•žœȱ ‘Šžȱ ǻ—˜Žȱ ŗǼǰȱ ’•ȱ Šžȱ ›Š™™Ž•Ž›ȱ •Žœȱ œ·–’—Š’›Žœȱ Žȱ ›ŽŒ‘Ž›Œ‘Žȱ˜›Š—’œ·œȱ¥ȱžŽ—˜œȱ’›Žœȱ™Š›ȱŠ›Ç—ȱ˜›Š•ŽœȱŽ—ȱŘŖŗŘȱŽȱŘŖŗřDzȱ•Šȱ™›·œŽ—Š’˜—ȱ Žȱ•Šȱœ·›’ŽȱȂ˜žŸ›ŠŽœȱŒ˜—œŠŒ›·œȱ¥ȱ•Šȱž™™›Žœœ’˜—ȱŽȱ¥ȱ•ŠȱŽœŠž›Š’˜—ȱŽȱ•Šȱ˜–™Š—’Žȱ sous la direction de Perla Chinchilla Pawling à Mexico en 2014; les rencontres de Leuven ŽȱŽȱ›’‹˜ž›ȱǻŒŽŽȱŽ›—’¸›ŽȱŽ—ȱŒ˜ž›œȱŽȱ™ž‹•’ŒŠ’˜—ǼȱŽ—ȱŘŖŗŚǯ 14 Voir sur ces sujets les travaux de ќћєіћіǰȱ˜—ȱœŠȱ›·ŒŽ—Žȱœ˜––ŽǰȱMaschere dell’identitá; de юяџђȱetȱ ќѢїќћǰȱȃ‘Žȱ™’›’žŠ•ȱ¡Ž›Œ’ŒŽœȱ’—ȱ‘ŽȱŽŸŽ•˜™–Ž—ȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ ŽœžœȄǰȱŘşȮŚŘǯ 8 іђџџђȬћѡќіћђȱюяџђǰȱюѡџіѐјȱ ќѢїќћȱ ǰȱюџѡҌћȱǯȱќџюљђѠȱ

‘’œ˜›’Ž—œȱDZȱ•Ȃ·Œ›’ž›Žȱ‘Š’˜›Š™‘’šžŽǯȱ˜—ȱœŽž•Ž–Ž—ȱŽ••ŽȱŽœȱž—ŽȱŒ•·ȱ’—’œ™Ž—œŠ‹•Žȱ ™˜ž›ȱŠŒŒ·Ž›ǰȱ™Š›ȱž—ŽȱŠ™™›˜Œ‘ŽȱŒ˜–™Š›Š’ŸŽȱŽȱ’·›Ž—’Ž••ŽǰȱŠžȱ›·œ˜›ȱ™›˜™›Ž–Ž—ȱ Ž¡’œŽ—’Ž•ȱ šžŽȱ ›Ž™›·œŽ—Žȱ •Šȱ ‹’˜›Š™‘’Žȱ Žœȱ ›Š—œȱ œ™’›’žŽ•œȱ Žȱ •Šȱ ˜–™Š—’Žȱ Žȱ ·œžœǰȱšž’ȱ—ŽȱœŽ›Šȱ“Š–Š’œȱŠŽ’—ȱŠžȬŽ•¥ȱŽȱŒŽŽȱ·Œ›’ž›Žȱ–Š’œȱŠ—œȱ•ȂŠ™™›˜Œ‘Žȱ ŽȱœŽœȱŸŠ›’Š’˜—œȱ’—’—’ŽœȱDzȱ–Š’œȱŽ••ŽȱŽœȱŠžœœ’ǰȱŒ˜––Žȱ—˜žœȱ•ȂŠŸ˜—œȱŠ——˜—Œ·ȱ™•žœȱ haut, une voie royale pour l’intelligence de l’historiographie de la Compagnie de ·œžœȱŽ••ŽȬ–¹–ŽȱŽȱ™˜ž›ȱ•Ȃ·ŸŠ•žŠ’˜—ȱžȱ›â•Žȱ–Š“Žž›ȱŽȱ•ȂŠŒ’Ÿ’·ȱœŠŸŠ—Žȱžȱ›˜ž™Žȱ ‹˜••Š—’œŽǰȱŽ—ȱ™Š›’Œž•’Ž›ȱŠ—œȱ•Šȱ™·›’˜ŽȱŽ—Œ˜›Žȱ•Š›Ž–Ž—ȱ–·Œ˜——žŽȱŽȱŒŽȱ™˜’—ȱ de vue de la Suppression —les bollandistes restant dans l’Europe du nord une part Œ˜—œŠ––Ž—ȱ·–Ž›·Žȱžȱ–Šœœ’ȱ“·œž’Žǯ15 —’—ǰȱŽȱŠœœŽ£ȱŒž›’ŽžœŽ–Ž—ǰȱ‹ŽŠžŒ˜ž™ȱ›ŽœŽȱ¥ȱŠ’›Žǰȱ¥ȱ•Šȱ•ž–’¸›Žȱ—˜žŸŽ••Žȱžȱ e œ’¸Œ•Žȱ“·œž’Žǰȱœž›ȱž—ȱ˜œœ’Ž›ȱ™˜ž›Š—ȱŒŽ—›Š•ȱŽ™ž’œȱ•Žœȱ˜›’’—ŽœȱŽȱ•Šȱ˜–™Š—’Žǰȱ ŒŽ•ž’ȱŽȱœŽœȱ›Ž•Š’˜—œȱŠŸŽŒȱ•Šȱ™Š™Šž·ǯ16ȱ˜––Ž—ȱ’—Ž›™›·Ž›ȱ•Žȱȃ™Š™’œ–ŽȄȱ–’•’Š—ȱ Žȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŠ™›¸œȱœŠȱ›ŽœŠž›Š’˜—ǰȱšž’ȱŸŠž›Šȱ™Š›ȱŽ¡Ž–™•Žȱ¥ȱ•Ȃ‘’œ˜›’Ž—ȱ ™˜ž›Š—ȱ™•žœȱšžŽȱ™‘’•˜“·œž’Žȱ ŠŒšžŽœȱ›·’—ŽŠžȬ ˜•¢ȱž—Žȱ›Ž•Š’ŸŽȱ’œ›¦ŒŽȱŠ™›¸œȱ la publication de son Clément XIV et les jésuites en 1847? Comme un aspect du ›·Š‹•’œœŽ–Ž—ȱ Žȱ •Šȱ ˜–™Š—’Žȱ Œ˜––Žȱ ›ŽœŠž›Š’˜—ȱ ™˜•’’šžŽȱ Žȱ ’·˜•˜’šžŽȱ ǵȱ žȱŒ˜––Žȱž—Žȱ™›žŽ—ŒŽȱ£·•·ŽȱŠŒŽȱ¥ȱž—ŽȱŠž˜›’·ȱŽŒŒ•·œ’Šœ’šžŽȱšž’ȱȃ—ȂŠŸŠ’ȱ™Šœȱ ·™Š›—·ȱ œŠŠŒȄǵȱ•žœȱ·—·›Š•Ž–Ž—ǰȱŒ˜––Ž—ȱ’—Ž›™›·Ž›ȱ•Šȱ›Ž•Š’˜—ȱȂ˜‹·’œœŠ—ŒŽȱ œ™·Œ’Š•ŽȱŠžȱ™Š™ŽȱŠ—œȱ•Žȱ™›’—Œ’™Žȱ–¹–Žȱžȱ˜—Œ’˜——Ž–Ž—ȱ“·œž’Žǵ17 Et comment Š›’Œž•Ž›ȱž—Žȱ‘’œ˜’›Žȱž—’ŸŽ›œŽ••ŽȱŠ—Œ›·ŽȱŠ—œȱ•Šȱ›··›Ž—ŒŽȱ›˜–Š’—ŽȱŽȱŽœȱ‘’œ˜’›Žœȱ —Š’˜—Š•ŽœȱŽȱ’—Ž›—Š’˜—Š•Žœȱšž’ȱ–Š›šžŽ—ȱž—Žȱ’–Ž—œ’˜—ȱŽœœŽ—’Ž••ŽȱŽȱ•Ȃ·™˜šžŽȱ

15 ȱ›Š—Œ˜ȱ˜ŠȱŽȱ•Ž˜—˜›ŠȱŠ’ȱ™›·™Š›Ž—ȱž—ȱ’–™˜›Š—ȱ›ŽŒžŽ’•ȱȂ·žŽœȱœž›ȱŒŽȱœž“Žȱ™˜ž›ȱ les The Journal of Jesuit Studies, The Factory of Jesuit Saints. Re-thinking ‘sainthood’ in Religious and Cultural History (16th–20th centuries)ǯȱ˜’›ȱ·Š•Ž–Ž—ȱ¥ȱ’›ŽȱŽ¡™•˜›Š˜’›ŽȱюяџђȱetȱђѣђѢ, “La extensión continental del restablecimiento”. Les recherches doctorales en cours de ™ž‹•’ŒŠ’˜—ȱŽȱ•Š’›Žȱ˜žŸ’Ž›ȱœž›ȱŽ›˜ȱŽȱ’‹ŠŽ—Ž’›Šǰȱ’ž›ŽȱŒŽ—›Š•ŽȱŽȱŒŽŽȱ·Œ›’ž›Žȱ pour le dernier XVIeȱœ’¸Œ•ŽǰȱŠ™™˜›Ž›˜—ȱ·Š•Ž–Ž—ȱŽœȱ·Œ•Š’›ŠŽœȱ—˜žŸŽŠž¡ȱœž›ȱ•ŽȱœŽ—œȱŽȱ •Šȱ™›˜žŒ’˜—ȱ‘Š’˜›Š™‘’šžŽȱŠ—œȱ•ŠȱŒ˜—šž¹Žȱ•’·›Š’›ŽȱŽȱ•Šȱ™›Ž–’¸›Žȱ˜–™Š—’Žǯ 16 ȱ˜’›ȱœž›ȱŒŽȱœž“Žȱ•Žȱ™Šœœ’˜——Š—ȱ›ŽŒžŽ’•ȱŽȱ›ŠŸŠž¡ȱ›·ž—’ȱ™Š›ȱюѡѡќȱet ђџљюћ, I gesuiti e il papa. 17 Un ensemble de recherches en cours sur la source des Indipetae, et à paraître dans cette –¹–Žȱ  ǰȱ•Ž›ŽœȱŽȱŽ–Š—ŽœȱȂŽ—Ÿ˜’ȱŽ—ȱ–’œœ’˜—ȱŠ›Žœœ·ŽœȱŠžȱœž™·›’Žž›ȱ·—·›Š•ȱŽœȱ “·œž’Žœǰȱ™Ž›–Ž›ŠȱȂ’–™˜›Š—ŽœȱŠŸŠ—Œ·Žœȱœž›ȱŒŽȱ˜œœ’Ž›ȱDZȱ™˜ž›šž˜’ǰȱŽ—ȱŽŽǰȱ•Žȱ™˜—’Žȱ ›˜–Š’—ȱ—ȂŠ™™Š›ŠÉȬ’•ȱ“Š–Š’œȱŠ—œȱœŽœȱ•Ž›ŽœȱŠ•˜›œȱšžŽȱ•ŽȱŸ˜ŽžȱȂ˜‹·’œœŠ—ŒŽȱœ™·Œ’Š•ŽȱŠžȱ ™Š™ŽȱŒ˜—Œ•žȱŽȱŠŒŒ˜–™•’ȱ•ŠȱŸ˜ŒŠ’˜—ȱ“·œž’ŽǵȱŽȱ·—·›Š•ȱ›Ž™›·œŽ—ŽȬȬ’•ȱ¥ȱŒŽȱ™˜’—ȱ•Žȱ™Š™Žȱ ™˜ž›ȱž—ȱ“·œž’ŽȱȂœ™Š—Žȱ˜žȱȂ Š•’Žǵȱȱœ’ȱŒȂŽœȱ•ŽȱŒŠœǰȱšžŽ••ŽœȱŽ—ȱœ˜—ȱ•ŽœȱŒ˜—œ·šžŽ—ŒŽœȱ ™˜ž›ȱ•ŠȱŒ˜–™›·‘Ž—œ’˜—ȱȂž—ȱ™›˜‹•¸–ŽȱŽœœŽ—’Ž•ȱDZȱŒŽ•ž’ȱŽȱ•Šȱ›Ž•Š’˜—ǰȱ—˜—ȱ™ŠœȱœŽž•Ž–Ž—ȱ Ž—›Žȱ•Žȱ˜žŸŽ›—Ž–Ž—ȱŽȱ•Ȃ˜››ŽȱŽȱ•ŽȱŠ’—Ȭ’¸Žǰȱ–Š’œȱŽ—›Žȱ•Šȱ˜–™Š—’ŽȱŽȱ•Ȃ•’œŽǵ ђȱѝќѢѣќіџȱёђȱѠђȱџѼѢћіџȱђћȱѐќџѝѠ 9 moderne et contemporaine et ne font donc qu’un avec l’histoire de la Compagnie Žȱ ·œžœǵȱŽȱ—ȂŽœȱ™ŠœȱœŽž•Ž–Ž—ȱŽ—ȱ–·›’šžŽȱ•Š’—ŽȱšžŽȱ•Žœȱ“·œž’Žœȱ›Ž—Œ˜—›Ž—ȱ •ŽȱȃŠ’ȱ—Š’˜—Š•ȄȱŠ—œȱœŠȱ’–Ž—œ’˜—ȱ’—œž››ŽŒ’˜——Ž••ŽȱDZȱ•ȂŽ¡Ȭ“·œž’Žȱ›Š—³˜’œȬŠŸ’Ž›ȱ Žȱ Ž••Ž›ȱ Žœȱ •Ȃž—Žȱ Žœȱ ’ž›Žœȱ Žȱ ™›˜žŽȱ Žȱ •Šȱ ›·Ÿ˜•ž’˜—ȱ ‹›Š‹Š—³˜——Žȱ Žȱ ŗŝŞŝ18 Žȱ •ȂŽ—ŠŽ–Ž—ȱ Žȱ —˜–‹›Žž¡ȱ “·œž’Žœȱ ™˜ž›ȱ •Šȱ ŒŠžœŽȱ Žœȱ ’—·™Ž—Š—ŒŽœȱ Š—œȱ l’Afrique coloniale du XXeȱœ’¸Œ•ŽȱŽœȱœŠ—œȱ˜žŽȱ•Ȃž—ŽȱŽœȱ™ŠŽœȱ•Žœȱ™•žœȱ˜›ŽœȱŽȱ •Ȃ‘’œ˜’›ŽȱŒ˜—Ž–™˜›Š’—ŽȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱȯŽȱ˜žȱŒŽ•Šȱ™˜ž›ȱ—ŽȱŒ’Ž›ȱšžŽȱ quelques exemples. Trois orientations parmi d’autres, certainement : ce volume, dont la gestation Šȱ ‹·—·’Œ’·ȱ Žœȱ —˜–‹›ŽžœŽœȱ ›Ž—Œ˜—›Žœȱ œŒ’Ž—’’šžŽœȱ ˜›Š—’œ·Žœȱ ¥ȱ •Ȃ˜ŒŒŠœ’˜—ȱ žȱ ‹’ŒŽ—Ž—Š’›ŽȱŽȱ•Šȱ·Š‹•’œœŽ–Ž—ȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœǰȱŸ˜ž›Š’ǰȱ¥ȱœ˜—ȱ˜ž›ȱ aider à la poursuite des travaux sur l’histoire lointaine et proche d’une “institution du sens”.19

18 ȱ˜’›ȱŽ—ȱ™Š›’Œž•’Ž›ȱ•Žœȱ›ŽŒ‘Ž›Œ‘ŽœȱŽȱ›Š—”ȱ ž˜ǰȱŽȱ•Ȃž—’ŸŽ›œ’·ȱŽȱŽžŸŽ—ǯ 19 Nous empruntons cette formulation à ђѠѐќњяђѠ, Institutions du sensǰȱšž’ȱ·’—’ȱŒŽ••ŽœȬ Œ’ȱŒ˜––Žȱ•Žȱ›ž’ȱȂž—ŽȱŒ˜—ŒŽ™’˜—ȱ˜‹“ŽŒ’ŸŽȱŽȱœž‹“ŽŒ’ŸŽǰȱ‘˜•’œ’šžŽȱŽȱœ’—ž•’¸›ŽȱŽȱ•Šȱ Ÿ’Žȱ–Ž—Š•ŽǯȱȂ‘’œ˜’›ŽȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŽȱŒŽȱšžŽȱ•Ȃ˜—ȱŠ™™Ž••ŽȱœŠȱȃœ™’›’žŠ•’·Ȅȱ ™˜ž››Š’ȱŠ—Ž›ȱ¥ȱŒŽŽȱ·’—’’˜—ǯ Présentation du volume et des auteurs

INTRODUCTION

юџѡҌћȱǯȱќџюљђѠȱ , Los trazos de una escritura •ȱ™›˜ŒŽœ˜ȱŽȱŽœŒ›’ž›ŠȱŽȱ•Šȱ ’œ˜›’ŠȱŽȱ•Šȱ˜–™ŠÛNJȱŽȱ ŽœøœȱœŽȱ™›ŽœŽ—ŠȱŒ˜–˜ȱž—Šȱ tarea improbable. Esta improbabilidad es testimoniada por una serie de esfuerzos šžŽȱŸŠ—ȱŽœŽȱ’Œ˜•Šȱ›•Š—’—’ȱ‘ŠœŠȱ ž•’˜ȱŽœŠ›ȱ˜›Š›Šǰȱ™ŠœŠ—˜ȱŠȱ›ŠŸ·œȱŽȱ •Šȱ ™•ž–Šȱ Žȱ ›Š—ŒŽœŒ˜ȱ ŠŒŒ‘’—’ȱ ¢ȱ ˜œŽ™‘ȱ ˜žŸŠ—Œ¢ǯȱ œŠȱ ™Š›’Œž•Š›ȱ ˜™Ž›ŠŒ’à—ȱ de escritura debió confrontarse con el aumento creciente de información. Este ’—Œ›Ž–Ž—˜ȱ˜‹•’àȱŠ•ȱœ’œŽ–Šȱ‘’œ˜›’˜›¤’Œ˜ȱŠȱŽœŠ‹•ŽŒŽ›ȱ›Ž—˜ŸŠŠœȱ’œ’—Œ’˜—ŽœȱŠȱ partir de las cuales efectuar continuas selecciones para tratar de ser un elemento probable y plausible para la construcción identitaria. Esta improbabilidad de la Historia Societatisȱ œŽȱ ™›ŽœŽ—Š›¤ȱ —žŽŸŠ–Ž—Žȱ ™Š›Šȱ •Šȱ ˜–™ŠÛNJȱ ›ŽœŠž›ŠŠȱ šžŽȱ ™˜—›¤ȱ Ž—ȱ ž—Œ’˜—Žœȱ ž—Šȱ ŸŽ›ŠŽ›Šȱ –¤šž’—Šȱ ‘’œ˜›’˜›¤’ŒŠȱ Žȱ •Šȱ ŒžŠ•ȱ los Monumenta Historica representan un hito fundamental desde fines del siglo XIX hasta la mitad del siglo XX. юџѡҌћȱǯȱќџюљђѠ nació a Buenos Aires en 1953 trabaja en Roma desde 1983. Es ’›ŽŒ˜›ȱŽ•ȱ›Œ‘’Ÿ˜ȱ ’œà›’Œ˜ȱŽȱ•Šȱ˜—’’Œ’Šȱ—’ŸŽ›œ’Šȱ ›Ž˜›’Š—Šȱǻ˜–ŠǼȱ˜—Žȱ enseña historia moderna e historia de las misiones. Prepara la edición de las cartas Žȱ•˜œȱ™Š›ŽœȱŽ—Ž›Š•ŽœȱŽȱ•Šȱ˜–™ŠÛNJȱŽȱ ŽœøœȱŠȱ•ŠȱŠ—’žŠȱ™›˜Ÿ’—Œ’ŠȱŽ•ȱŠ›ŠžŠ¢ǰȱ de la cual ha visto la luz el primer volumen: A mis manos han llegado (Madrid-Roma, ŘŖŖśǼǯȱ •ȱ œŽž—˜ȱ ¢ȱ ø•’–˜ȱ Ÿ˜•ž–Ž—ȱ ǻEntremos en el mar abierto) se encuentra en ™›Ž™Š›ŠŒ’à—ǯȱŽȱ’—Ž›ŽœŠȱ™˜›ȱ•ŠȱŽœŒ›’ž›ŠȱŽȱ•Šȱ‘’œ˜›’ŠȱŽȱ•Šȱ˜–™ŠÛNJȱŽȱ Žœøœȱ¢ȱ ha publicado diversos ensayos sobre la historiografía jesuítica. Ha recuperado el fondo antiguo de libros y documentos de los jesuitas de Argentina constituyendo un laboratorio de restauración del libro antiguo y del papel en Buenos Aires.

PREMIÈRE PARTIE : L’ÉVÉNEMENT DE LA SUPPRESSION DANS Ȃ    ȱȱȂ1ȱ1  

ќњіћіўѢђȱ Ѣљію, L’extinction de la Compagnie de Jésus, l’Ancien Régime et la Révolution française Notre contribution vise à comprendre les enjeux politiques et diplomatiques de la ™·›’˜ŽȱŠ••Š—ȱŽȱ•Šȱœž™™›Žœœ’˜—ȱŽȱ•Šȱ˜–™Š—’ŽȱŽ—ȱŗŝŝřȱ“žœšžȂ¥ȱœŠȱ›ŽœŠž›Š’˜—ȱ en 1814. La concordia monastica universalis des ordres religieux transnationaux avait 651 652 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

·“¥ȱ ··ȱ ˜›Ž–Ž—ȱ ·‹›Š—•·Žȱ ™Š›ȱ •Žœȱ ›ŠŒž›Žœȱ ·˜™˜•’’šžŽœȱ Žȱ •Šȱ Œ‘›·’Ž—·ȱ Žȱ •Šȱ —Š’˜—Š•’œŠ’˜—ȱŽœȱœ›žŒž›ŽœȱŽŒŒ•·œ’Š•ŽœǯȱȂŽ¡’—Œ’˜—ȱŽȱ•Šȱ˜–™Š—’Žȱ™Š›ȱ•Žȱ‹›Žȱ Dominus ac RedemptorȱǻŗŝŝřǼȱ–Š›šžŽȱ›¸œȱŒŽ›Š’—Ž–Ž—ȱž—ȱŒ‘Š—Ž–Ž—ȱȂ·Œ‘Ž••ŽȱŽȱ Žȱ—Šž›ŽȱDZȱ™Š›ȱœ˜—ȱ˜›’’—ŽȱǻŒȂŽœȱ•ŽȱŠ™Žȱ•ž’Ȭ–¹–Žȱšž’ȱ’œœ˜žȱž—ȱ˜››ŽȱšžŽȱ•Ȃž—ȱ ŽȱœŽœȱ™›··ŒŽœœŽž›œȱŠȱ˜—·ȱŽȱšž’ȱ•ž’ȱŽœȱ’›ŽŒŽ–Ž—ȱ›ŠŠŒ‘·ȱ™Š›ȱž—ȱŸêžȱœ™·Œ’Š•ȱ Ȃ˜‹·’œœŠ—ŒŽǼDzȱ™Š›ȱœŠȱž›·Žȱǻ’•ȱŸŠžȱ–’Žž¡ȱŽ—Ÿ’œŠŽ›ȱ•ȂŽ—œŽ–‹•ŽȱŽȱ•Šȱ™·›’˜ŽȱŗŝśŖȮ ŗŞŖŖǼȱŽȱœ˜—ȱŠ–™•Žž›ȱȂ˜››Žȱ–˜—’Š•Dzȱ™Š›ȱ•Žȱ›ŽŽ—’œœŽ–Ž—ȱžȱ™‘·—˜–¸—ŽȱŠ—œȱ •ȂŽœ™ŠŒŽȱ™ž‹•’ŒȱŽž›˜™·Ž—ȱ¥ȱ›ŠŸŽ›œȱ•Ȃ’––Ž—œŽȱ•’·›Šž›ŽȱšžȂŽ••Žȱ™›˜ž’ȱǻ•’‹Ž••Žœǰȱ journaux, etc). Il s’agit ici d’examiner les logiques qui rendent compte de l’extinction, Žȱ•ŽœȱŒ˜—œ·šžŽ—ŒŽœȱ’—œ’ž’˜——Ž••ŽœȱšžŽȱŒŽ••ŽȬŒ’ȱŽ—›ŠÉ—ŽȱŠ—ȱžȱ™˜’—ȱŽȱŸžŽȱŽœȱ 1ŠœȱšžŽȱŽȱ•Ȃ1•’œŽȱǻ™˜•’’šžŽœȱ·Š’šžŽœȱŽȱ•Ȃ·žŒŠ’˜—ǰȱ›·žŒ’˜—ȱ˜žȱœž™™›Žœœ’˜—ȱ Žœȱ˜››Žœȱ›Ž•’’Žž¡ǰȱŒ˜—›â•ŽȱŽœȱ™›˜™›’··œȱŽȱ–Š’—–˜›ŽǼǰȱ“žœšžȂŠž¡ȱŠ’›–Š’˜—œȱ ŽŒŒ•·œ’˜•˜’šžŽœȱŽȱ˜–Š’šžŽœȱŽȱ•Šȱ‹ž••ŽȱAuctorem fidei (1794) qui constituent, Š—œȱŒŽŽȱŒ˜—“˜—Œž›ŽȱŒ›’’šžŽǰȱž—Žȱ›·™˜—œŽȱ¥ȱ˜žœȱ•Žœȱ›·˜›–’œ–Žœȱžȱ eȱœ’¸Œ•Žǯȱ

ќњіћіўѢђȱ Ѣљію, La Restauration de la Compagnie de Jésus ˜›ŽȱŒ˜—›’‹ž’˜—ȱŠ—Š•¢œŽȱ•Žœȱ·Š™ŽœȱœžŒŒŽœœ’ŸŽœȱȂž—Žȱȃ›ŽœŠž›Š’˜—Ȅǰȱ’–™˜œœ’‹•Žȱ ŠžȱŽ–™œȱŽȱ•Šȱ·Ÿ˜•ž’˜—ȱ›Š—³Š’œŽȱŽȱȂž—Žȱž›˜™Žȱ˜–’—·Žȱ™Š›ȱŠ™˜•·˜—ȱDZȱ•Šȱ ›Š™’’·ȱŽȱ•Šȱ·Œ’œ’˜—ȱ™˜—’’ŒŠ•Žȱ¥ȱ•Šȱœž’ŽȱŽȱ•ȂŠ‹’ŒŠ’˜—ȱŽȱ•ȂŽ–™Ž›Žž›ȱ·–˜’—Žȱ Ȃž—ȱ—˜žŸŽ•ȱ˜››Žȱ™˜•’’šžŽȱ˜ùȱ•Žȱ™˜—’ŽȱŠ’›–Žȱœ˜—ȱ’—·™Ž—Š—ŒŽȱœ™’›’žŽ••Žȱ™Š›ȱ ›Š™™˜›ȱŠž¡ȱ™›’—ŒŽœȱŒ‘›·’Ž—œǯȱŠȱ›Ž—Š’œœŠ—ŒŽȱŽȱ•Šȱ˜–™Š—’ŽȱœȂŽŽŒžŽȱŠ—œȱž—Žȱ ™Ž›œ™ŽŒ’ŸŽȱ›·œ˜•ž–Ž—ȱŒ˜—›ŽȬ›·Ÿ˜•ž’˜——Š’›Žȱšž’ȱ’—Ž›™›¸Žȱ•Žœȱ·Ÿ·—Ž–Ž—œȱœŽ•˜—ȱ une lecture apocalyptique. ќњіћіўѢђȱ Ѣљію est directeur honoraire de recherche au CNRS. Professeur à •Ȃ —œ’žȱ—’ŸŽ›œ’Š’›Žȱž›˜™·Ž—ȱŽȱ•˜›Ž—ŒŽȱǻŗşŞşȮŗşşřǼǰȱ’•ȱŠȱŽ—œž’Žȱ’›’·ȱŽȱŗşşŚȱ à 2005, en collaboration avec Philippe Boutry, le Centre d’anthropologie religieuse Žž›˜™·Ž——Žȱ Žȱ •Ȃ ȱ ˜ùȱ œȂŽœȱ ·›˜ž•·ȱ œ˜—ȱ Ž—œŽ’—Ž–Ž—ǯȱ Žœȱ ›ŠŸŠž¡ȱ œŽȱ œ˜—ȱ ˜›’Ž—·œȱŠ—œȱŽž¡ȱ’›ŽŒ’˜—œȱDZȱ•Ȃ‘’œ˜’›ŽȱŽȱ•Ȃ·žŒŠ’˜—ȱŽȱ•Ȃ‘’œ˜’›Žȱ›Ž•’’ŽžœŽȱžȱ XVIeȱœ’¸Œ•Žȱ¥ȱ•Šȱ·Ÿ˜•ž’˜—ȱ›Š—³Š’œŽǯȱ •ȱŠȱŒ˜’›’·ȱŠŸŽŒȱǯȱђѐѐѕіȱl’Histoire de l’enfance en OccidentȱǻŠ›’œǰȱŘŖŖŚǼǰȱŘȱŸ˜•ǯȱ •ȱŠȱ™ž‹•’·ȱPèlerinages et pèlerins dans l’Europe moderne, XVIe–XVIIIe siècles, en collaboration avec Ph. ќѢѡџѦȱ(Rome, 2000) ; Gilles Caillotin pèlerin. Le retour de Rome d’un sergier rémois 1724 (Rome, 2006) ; Réforme catholique, religion des prêtres et “foi des simples”. Etudes d’anthropologie religieuse, XVIe–XVIIIe sièclesȱǻ Ž—¸ŸŽǰȱŘŖŗŚǼȱDzȱLe voyage aux saints. Les pèlerinages dans l’Occident moderne, XVe–XVIIIe siècle (Paris, 2016). џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 653

юџђјȱ ћєљќѡ, La costruzione del discorso della soppressione nella “Russia gesuitica” With the incorporation of White Russia into the Russian empire, following the first ™Š›’’˜—ȱ˜ȱ˜•Š—ȱ’—ȱŗŝŝŘǰȱŠȱœ–Š••ȱ™Š›ȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ ŽœžœȱŒŠ–Žȱ˜ȱŽ¡’œȱ ’‘’—ȱ‘Žȱ ›‘˜˜¡ȱŽ–™’›Žȱ˜ȱŠ‘Ž›’—Žȱ ȱ‘Žȱ ›ŽŠDZȱ’—ȱ˜Š•ǰȱŘŖŗȱ Žœž’œȱ’—ȱŽ’‘ŽŽ—ȱ›Žœ’Ž—ŒŽœǯȱ ‘Ž—ȱ˜™Žȱ•Ž–Ž—ȱ ȱŒŠ—˜—’ŒŠ••¢ȱœž™™›ŽœœŽȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱŗŝŝřȱ ’‘ȱ‘Žȱ brief, Dominus ac Redemptor, the czarina forbade the promulgation of the papal decree ’—ȱ‘Ž›ȱ›ŽŠ•–ǯȱœȱŠȱ›Žœž•ǰȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ›Ž–Š’—Žȱ•Ž’’–ŠŽ•¢ȱ’—ȱŽ¡’œŽ—ŒŽȱ ’‘’—ȱ the Russian Empire. The legitimacy of this survival derived principally from the non- promulgation of the brief of suppression, but not only: it found support from a series of affirmative papal acts which first tolerated, then approved and finally approved officially and solemnly this survival, with Pius VII’s 1801 brief, Catholicae fidei. In ŗŞŗŚȱ‘ŽȱœŠ–Žȱ™˜™Žȱ›Žœ˜›Žȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱ‘ŽȱŽ—’›Žȱ ˜›•ȱǻ‹ž••ǰȱSollicitudo omnium ecclesiarum). This act of restoring the Society founded by St. Ignatius was the ›Žœž•ȱ˜ȱŽŽ›–’—ŽȱŠŒ’˜—ȱ˜—ȱ‘Žȱ™Š›ȱ˜ȱ‘Žȱȃžœœ’Š—Ȅȱ Žœž’œȱ‘Ž–œŽ•ŸŽœȱ ‘˜ȱ‘Šȱ Š‘Ž›ȱ Š‹›’Ž•ȱ ›ž‹Ž›ȱŠȱ‘Ž’›ȱ‘ŽŠǯȱ’¡ȱ¢ŽŠ›œȱŠŽ›ȱ‘ŽȱŽ—Ž›Š•ȱ›Žœ˜›Š’˜—ǰȱ‘ŽȱŒ£Š›ȱ •Ž¡Š—Ž›ȱ ȱœ’—Žȱ‘ŽȱŽŒ›ŽŽȱŽ¡™Ž••’—ȱ‘Žȱ Žœž’œȱ›˜–ȱ‘’œȱŽ–™’›Žǯ юџђјȱ ћєљќѡȱ ǻ‘ǰȱ ˜—’’ŒŠ•ȱ ›Ž˜›’Š—ȱ —’ŸŽ›œ’¢ǰȱ ŗşşśǼȱ ’œȱ Šȱ Žœž’ȱ ™›’Žœǰȱ Ordinary Professor in the Faculty of History and Cultural Heritage of the Church, at ‘Žȱ˜—’’ŒŠ•ȱ ›Ž˜›’Š—ȱ—’ŸŽ›œ’¢ǰȱŠ—ȱ ŠœȱŽžŒŠŽȱ’—ȱ›ŠŒ˜ ǰȱŠ›œŠ ǰȱŠ—ȱ˜–Žǯȱ ‘Žȱ–Š’—ȱ˜Œžœȱ˜ȱ‘’œȱ›ŽœŽŠ›Œ‘ȱ’œȱ‘Žȱ‘’œ˜›¢ȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱž›’—ȱ‘Žȱ™Ž›’˜ȱ of its canonical suppression (1773–1814), above all in the Russian Empire, on which subject he published the monograph, La Compagnia di Gesù nell’Impero russo (1772– 1820) e la sua parte nella restaurazione generale della Compagnia ǻȃ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱ the Russian Empire (1772–1820) and its contribution to the general restoration of the Society”) (Rome, 1997, subsequently transated into Russian, Ukrainian, English, and Spanish). He is also the author of various papers and essays on the same topic and ˜—ȱ‘Žȱ‘’œ˜›¢ȱ˜ȱ‘Žȱ˜›’’—œȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ ŽœžœȱŠ—ȱ‘Žȱ–’œœ’˜—œȱ˜ȱ‘Žȱ Žœž’œǯȱ

юяџіѧіќȱ ђљюі, Ancora il Paraguay: memoria, soppravivenza e mito delle Riduzioni Ž›ȱ‘Ž’›ȱŽ¡’•Žȱ’–™˜œŽȱ‹¢ȱ ’—ȱ‘Š›•Žœȱ ǰȱ‘Žȱ Žœž’œȱ˜ȱŠ›ŠžŠ¢ȱŠ››’ŸŽȱ’—ȱ Š•¢ȱ ’‘ȱ›Ž™žŠ’˜—œȱ˜ȱ‹˜‘ȱŠ–ŽȱŠ—ȱ’—Š–¢ȱžŽȱ˜ȱ‘Ž’›ȱ›˜•Žȱ’—ȱ‘Žȱ žŠ›Š—’ȱŠ›ȱŠŠ’—œȱ Spain and Portugal. Their experiences during the expulsions meant that the defence ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ ŽœžœȂœȱ ˜›”ȱ’—ȱŠ›ŠžŠ¢ȱ›Ž–Š’—ŽȱŠȱ‘Žȱ‘ŽŠ›ȱ˜ȱ–Š—¢ȱ˜ȱ‘ŽœŽȱ Žœž’œȂȱŒ˜—ŒŽ›—œǯȱ˜œȱ’–™˜›Š—ȱŠ–˜—ȱ‘Ž–ȱ Šœȱ˜–’—˜ȱž›’Ž•ǰȱ‘Žȱ•Šœȱ Žœž’ȱ ™›˜Ÿ’—Œ’Š•ȱ˜ȱŠ›ŠžŠ¢ǰȱ ‘˜ȱ ›˜ŽȱŠ—ȱŠ™˜•˜Ž’Œȱ‘’œ˜›¢ȱ˜ȱ‘Žȱ žŠ›Š—’ȱŠ›ȱŠ—ȱ helped publish the writings of many other former missionaries. Another figure was Š›’—ȱ˜‹›’£‘˜Ž›ǰȱ‘Žȱžœ›’Š—ȱ˜›–Ž›ȱ Žœž’ȱ–’œœ’˜—Š›¢ȱ ‘˜ȱŠœŒ›’‹ŽȱŠȱ™›˜–’—Ž—ȱ 654 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

›˜•Žȱ˜ȱ‘Žȱ Žœž’œȱ’—ȱ‘’œȱ™ž‹•’œ‘ŽȱŠŒŒ˜ž—ȱ˜ȱ‘Žȱ žŠ›Š—’ȱŠ›ǯȱ—˜‘Ž›ȱ”Ž¢ȱ’ž›Žȱ Š—ȱ˜••˜ Ž›ȱ˜ȱž›’Ž•ȱ Šœȱ˜›–Ž›ȱ Žœž’ȱ ˜œ·ȱŽ›Š–¤œǰȱ ‘˜ȱ ›˜ŽȱŠȱ™‘’•˜œ˜™‘’ŒŠ•ȱ ‘’œ˜›¢ȱ ˜ȱ Š›ŠžŠ¢Š—ȱ –’œœ’˜—œDZȱ ˜›ȱ ‘’–ȱ Žœž’ȱ ˜ŸŽ›—–Ž—ȱ ’—ȱ Š›ŠžŠ¢ȱ Šœȱ Š—ȱ exemplary model for governance to contrast the new ideas of the French Revolution. юяџіѧіќȱђљюіȱgraduated from the Università di Pisa and obtained a Doctorate in Historical Sciences from the Scuola Normale Superiore (Pisa) and the l’EHESS ǻŠ›’œǼǯȱ ’œȱ™›’—Œ’™Š•ȱ˜‹“ŽŒȱ˜ȱœž¢ȱ’œȱ‘Žȱ–¢‘ȱ˜ȱ Žœž’ȱ’œœ’˜—œȱ’—ȱŠ›ŠžŠ¢ȱ between the eighteenth- and twentieth centuries, in particular with regard to its reflections within European political thought. His current research is concerned ’‘ȱ ˜–’—˜ȱ ž›’Ž•ǰȱ ‘Žȱ •Šœȱ Žœž’ȱ ™›˜Ÿ’—Œ’Š•ȱ ˜ȱ Š›ŠžŠ¢ǰȱ Š—ȱ ‘Žȱ Žœž’ȱ community exiled in Faenza (Italy) from 1768.

DEUXIÈME PARTIE : Lȱȃ  ȱȱȄ

ѣюȱќћѡюћюȱюѠѡђљљі, Il Paccanarismo: una Compagnia di Gesú sotto altro nome? ŒŒŠ—˜ȱ Š••Šȱ œ˜™›ŠŸŸ’ŸŽ—£Šȱ Ž••Šȱ ˜–™Š—’Šȱ ’ȱ Žœùȱ —Ž•ȱ ™Ž›’˜˜ȱ œŽžŽ—Žȱ Š•ȱ breve Dominus ac Redemptor, si verificarono alcuni tentativi di conservazione e di rinascita dello spirito ignaziano attraverso nuove fondazioni. La breve e tormentata Ÿ’ŒŽ—ŠȱŽ••Šȱ˜–™Š—’ŠȱŽ••ŠȱŽŽȱ’ȱ ŽœùȱǻŗŝşŝȮŗŞŗŚǼȱ›Š™™›ŽœŽ—áȱž—ȱ˜›’’—Š•Žȱ Ž—Š’Ÿ˜ȱ’ȱ™›ŽœŽ›ŸŠ›ŽȱŽǰȱŠ•ȱ–ŽŽœ’–˜ȱŽ–™˜ǰȱ’ȱ›’˜›–Š›Žǰȱ•Šȱ˜–™Š—’Šȱ’ȱ Žœùǯȱ I suoi membri erano chiamati Padri della fede, o paccanaristi dal loro carismatico e controverso fondatore, Niccolò Paccanari, e paccanarismo fu il nome dato, non senza una connotazione negativa, a questo “movimento di riforma”. La Compagnia della fede presentava caratteristiche peculiari rispetto all’Ordine gesuitico, ed il suo rapporto con i gesuiti fu particolarmente difficile e complesso. Questa fondazione non riuscì a sopravvivere alle drammatiche vicende che coinvolsero il fondatore, il cui processo da parte del S. Uffizio si concluse con una condanna nel 1808. Negli anni successivi, in diversi luoghi e secondo diverse modalità, numerosi Š›’ȱ Ž••Šȱ ŽŽȱ œ’ȱ ž—’›˜—˜ȱ Š••Šȱ ˜–™Š—’Šȱ ’ȱ Žœùȱ ›’œ˜›Ž—Žǯȱ •ȱ ›ž™™˜ȱ Ž•’ȱ ex-paccanaristi divenuti gesuiti diede anche un apporto significativo dal punto di vista intellettuale, spirituale, devozionale e pastorale alla Compagnia nell’età della ŽœŠž›Š£’˜—Žǯȱ žŽœŠȱ ™›˜œ™Ž’ŸŠȱ ’ȱ ›’ŒŽ›ŒŠǰȱ Œ’˜¸ȱ •˜ȱ œž’˜ȱ Ž•ȱ •˜›˜ȱ Œ˜—›’‹ž˜ȱ e della loro presenza, ci permette di ricostruire numerosi aspetti riguardanti la struttura composita della nuova Compagnia e di comprendere le scelte ideologiche e le dinamiche interne che la caratterizzarono in quella fase storica. ѣюȱќћѡюћюȱюѠѡђљљіȱœ’ȱ¸ȱ•Šž›ŽŠŠȱ’—ȱ˜›’Šȱ˜Ž›—Šȱ™›Žœœ˜ȱ•Ȃ—’ŸŽ›œ’¥ȱŽ•’ȱ Studi di Milano, dove ha conseguito il Dottorato di Ricerca in Storia Moderna e џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 655

Contemporanea. Le sue ricerche hanno riguardato la Storia della Chiesa tra Settecento Žȱ ˜ŒŽ—˜ǰȱ Œ˜—ȱ ™Š›’Œ˜•Š›Žȱ ›’Ž›’–Ž—˜ȱ Š••Šȱ ˜–™Š—’Šȱ ’ȱ Žœùȱ Žȱ Š•’ȱ ’œ’ž’ȱ di ispirazione ignaziana, maschili e femminili, sorti nel periodo di soppressione dell’Ordine. Ha pubblicato la monografia La Compagnia di Gesù sotto altro nome. Niccolò Paccanari e la Compagnia della Fede di Gesù, 1787–1814 (Roma, 2007). Su questo Ž–Šȱ‘Šȱ™ž‹‹•’ŒŠ˜ȱŠ•Œž—’ȱœžŒŒŽœœ’Ÿ’ȱŠ™™›˜˜—’–Ž—’ǯȱ —˜•›Žǰȱ¸ȱŠž›’ŒŽȱŽ•ȱŸ˜•ž–Žȱ Marianna d’Asburgo Lorena protagonista di una storia rimossaǰȱ Š‹›’Ž••’ǰȱŽ›˜—ŠǰȱŘŖŗśǯȱ žŠ•–Ž—Žǰȱ’ȱœž˜’ȱœž’ȱœ˜—˜ȱ˜ŒŠ•’££Š’ȱœž••Šȱœ˜›’ŠȱŽ••Šȱ˜–™Š—’Šȱ’ȱ Žœùȱ—Ž•ȱ periodo successivo al 1814. È cultore della materia in Storia del Cristianesimo e delle Chiese, Università degli Studi di Bologna, facoltà di Beni culturali.

іѐѐќљҤȱ ѢюѠѡі, Il ristabilimento della Compagnia di Gesù e i gesuiti spagnoli espulsi: il dibattito interno sulla natura dell’ordine (1804–1814) I gesuiti spagnoli espulsi offrirono un decisivo contributo al processo di ricostituzione ŒŠ—˜—’ŒŠȱ Ž••Šȱ ˜–™Š—’Šȱ ’ȱ Žœùǯȱ ’—ȱ Š•ȱ ŗŝşřȱ –˜•’ȱ ’ȱ •˜›˜ȱ œ’ȱ ’–™Ž—Š›˜—˜ȱ attivamente a ristabilire l’ordine di Sant’Ignazio in stretta collaborazione con gesuiti Š’Ÿ’ȱ—Ž••Ȃ –™Ž›˜ȱ›žœœ˜ǯȱ ž’Š’ȱŠȱ ˜œ·ȱ’—ŠŽ••’ȱǻŗŝřŝȮŗŞŗŗǼǰȱ—ž–Ž›˜œ’ȱŽœž’’ȱ iberici e sudamericani furono protagonisti della ripresa delle attività educative, missionarie e assistenziali dapprima a Parma e, successivamente, nel Regno di Napoli, in Sicilia e nel Lazio. La rinascita della Compagnia in Italia avvenne però —Ž•ȱœŽ—˜ȱ’ȱž—ȱŒ˜—•’˜ȱŒ‘ŽȱŒ˜—›Š™™˜œŽȱ’•ȱ›˜Œž›Š˜›ŽȱŽ—Ž›Š•Žȱ ŠŽŠ—˜ȱ—’˜•’—’ȱ (1748–1816) e la maggioranza degli “antichi” gesuiti, tra cui proprio quelli spagnoli: il padre italiano, infatti, considerava la comunità ignaziana riconosciuta nel Regno di Napoli e in Sicilia con il breve Per alias (30 luglio 1804) una nuova congregazione, mentre gli altri pensavano che Pio VII avesse esteso al Meridione la deroga (prevista nel precedente breve Catholicae fidei del 1801) del dettato del Dominus ac Redemptor. Tale conflitto si prolungherà fino alla XX Congregazione generale di 1820, ben oltre la restaurazione canonica dell’ordine avvenuta nel 1814. іѐѐќљҤȱ ѢюѠѡіȱǻ‘ȱ™›Žœœ˜ȱ•ŠȱŒž˜•Šȱ˜›–Š•Žȱž™Ž›’˜›Žȱ’ȱ’œŠǼȱ¸ȱ›’ŒŽ›ŒŠ˜›Žȱ di Storia Moderna presso il Dipartimento di Studi Umanistici dell’Università degli Studi di Foggia. Tra i suoi interessi di studio figurano il riformismo spagnolo del Settecento, l’Illuminismo napoletano e l’esilio italiano dei gesuiti iberici espulsi. È stato visiting researcher presso l’European University Institute di Fiesole e ha svolto attività di formazione e di insegnamento presso l’Università di Alicante. Tra le sue principali pubblicazioni figurano le seguenti monografie: Lotta politica e riforme all’inizio del regno di Carlo III. Campomanes e l’espulsione dei gesuiti dalla monarchia spagnola, 1759– 1768 (Firenze, 2006); L’esilio italiano dei gesuiti spagnoli. Identità, controllo sociale e pratiche culturali, 1767–1798 (Roma, 2006); Juan Andrés e la cultura del Settecento (Milano, 2017). 656 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

њюћѢђљђȱќљќњяќ, Mission is Possible: Italian Jesuits and Popular Missions between the Old and the New Society This essay shows how, during the dramatic time when the Society was officially œž™™›ŽœœŽȱǻŗŝŝřȮŗŞŗŚǼǰȱ Š•’Š—ȱŽ¡Ȭ Žœž’œȱŒ˜—œ’Ž›Žȱ‘Žȱœ˜ȬŒŠ••Žȱȁ™˜™ž•Š›ȱ–’œœ’˜—œȂȱ to be a crucial instrument for preserving the Society’s identity. At the beginning of ‘Žȱ—’—ŽŽŽ—‘ȱŒŽ—ž›¢ǰȱ Žœž’œȱ ˜—Ž›ŽȱŠ‹˜žȱ‘Ž’›ȱžž›ŽDZȱ ‘Šȱœ‘˜ž•ȱ’ȱ‹ŽȱŠ—ȱ ‘Šȱ ˜ž•ȱ‘Žȱȃ—Ž Ȅȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ‹ŽŒ˜–Žǵȱ —ȱ˜›Ž›ȱ˜ȱ•’–™œŽȱ‘Žȱžž›Žǰȱ‘Ž¢ȱ looked back to their past. Fidelity to the missionary method of the first generations ˜ȱ Žœž’œȱ ŠœȱŠ—ȱ˜™™˜›ž—’¢ȱ˜›ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱœž›Ÿ’ŸŽȱŠ—ȱ˜ȱ›Ž–Š’—ȱŠ’‘ž•ȱ˜ȱ ’œȱ•˜›’˜žœȱ™Šœǯȱ —ȱŠȱ—Ž ȱ ˜›•ǰȱ Žœž’œȱ˜—ŒŽȱŠŠ’—ȱŒ˜ž•ȱ‹ŽŒ˜–Žȱ ‘Šȱ‘Ž¢ȱ Ž›Žǰȱ and popular missions were one of the fields in which they could demonstrate their continuity with the past. An example of this approach is the “Plan for the Missions” (Piano per le missioni), a document published in the appendix to this essay: preserved ’—ȱ‘Žȱ˜–Š—ȱ›Œ‘’ŸŽœȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱǻ Ǽǰȱ’ȱ ŠœȱŠž‘˜›Žȱ’—ȱŗŞŖŜȱ‹¢ȱ‘Žȱ ™›˜–’—Ž—ȱŽ¡Ȭ Žœž’ȱž’’ȱ˜££’ȱŽȂȱŠ™’Š—’ȱǻŗŝŚŜȮŗŞŗřǼǯȱ њюћѢђљђȱќљќњяќ (PhD, University of Milan and University of Padua, Italy) is Associate Professor in the Department of Catholic Studies at DePaul University, Chicago. His research is focussed on religious history in the early modern period: ‘Ž˜•˜¢ȱ Š—ȱ ™˜•’’Œœǰȱ Žœž’ȱ –’œœ’˜—œǰȱ Š—ȱ ‘›’œ’Š—Ȭžœ•’–ȱ Ž—Œ˜ž—Ž›œǯȱ Žȱ ’œȱ Šž‘˜›ȱ ˜ȱ  ˜ȱ ‹˜˜”œȱ ˜—ȱ Žœž’ȱ ‘’œ˜›¢DZȱ Un gesuita inquieto. Carlo Antonio Casnedi (1643–1725) e il suo tempo (Soveria Mannelli, 2007); Convertire i musulmani. L’esperienza di un gesuita spagnolo del Seicento (Milano, 2007); he is co-author (with M. юѠѠіњі) of In viaggio: Gesuiti italiani candidati alle missioni tra antica e nuova Compagnia (Milan, 2014), and has published several articles in international journals. He is the director of the Digital Indipetae Databaseȱǻ —œ’žŽȱ˜›ȱŸŠ—ŒŽȱ Žœž’ȱž’Žœǰȱ Boston College) and the executive editor of the Journal of Jesuit Studies (Brill). He is a member of the Accademia Ambrosiana, Milan.

іљѣіюȱ ќѠѡюѐѐіќ, Donne, clero e modello ignaziano. Riletture di genere delle pratiche di governo gesuite tra Rivoluzione e Restaurazioni This contribution is based on a double assessment. On the one hand, we can see the success of the Ignatian model in many women’s congregations that, like the Society ˜ȱ ŽœžœǰȱŠ™™˜’—ŽȱŠȱŽ—Ž›Š•ȱœž™Ž›’˜›ȱ˜›ȱ•’Žǯȱ—ȱ‘Žȱ˜‘Ž›ȱ‘Š—ǰȱŽšžŠ••¢ǰȱ Žȱ—˜Žȱ the Roman ecclesiastical authorities’ general suspicion (if not opposition) towards these same congregations that sought approval for their own rules of life. Rather than evaluate the extent of these female congregations’ presumed fidelity to the Ignatian model, the essay analyses the practical instruments of internal government ‘Šȱ‘Ž¢ȱ‹˜››˜ Žȱ›˜–ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱ˜›Ž›ȱ˜ȱŒŠ››¢ȱ˜žȱ‘Žȱ™Šœ˜›Š•ȱŠŒ’Ÿ’¢ȱ џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 657 to which they felt called with the necessary autonomy. An examination, further, of the clergy’s reactions to the use of these tools (especially the lifetime generalate and the manifesting of conscience to the superior) provides insights into the gender frontiers that were typical of the long nineteenth century. In this sense, religious women had to deal with a double order of restrictions: those pertaining to all women of the time (as objects and not subjects of the law), as well as those specific to the laity, excluded from the “power of jurisdiction” reserved for the Catholic Church’s clergy. Women in religious life, deprived of priesthood, were not technically capable of spiritual jurisdiction and this exclusion had important consequences for the female congregations’ practices of government, whether authorized or not. іљѣіюȱќѠѡюѐѐіќ is dr. pr. of Early Modern History at UCLouvain, Belgium. Her work focuses on cultural and religious history as well as gender studies. Her recent publications include, Early Modern Jesuits between Obedience and Conscience during the Generalate of Claudio Acquaviva, 1581–1615 (Ashgate, 2014); S. ќѠѡюѐѐіќ, M. юѓѓіђџќǰȱ ǯȱђȱюђѦђџ, P.-A. юяџђ & A. ђџџю (eds.), Echelles de pouvoir, rapports de genre. Femmes, jésuites et modèle ignatien dans le long XIXe siècle (Louvain-la-Neuve, ŘŖŗŚǼDzȱȃ’Žžȱ¥ȱ•ŠȱžŽ››ŽǯȱŽœȱ·–˜’˜—œȱŽȱ’ŽžȱŽȱ•ŠȱžŽ››ŽȱŽœȱžŠ›ŽȬŸ’—ȱŠ—œȱŠž¡ȱ Pays-Bas espagnols”, in C. ђџћюѡ, F. юяџіђљȱ(dir.), Émotions de Dieu. Attributions et appropriations chrétiennes, XVIe–XVIIIe siècle (Turnhout, 2018); “Spiritual Exercises: ‹Ž’Ž—ŒŽǰȱ ˜—œŒ’Ž—ŒŽǰȱ ˜—šžŽœȄǰȱ ’—ȱ ǯ ǯȱ Ѣѝюћќѣǰȱ ed., The Oxford handbook of Jesuits ǻŽ ȱ˜›”ǰȱŘŖŗşǼǯ

TROISIÈME PARTIE: LES RESTAURATIONS

ієѢђљȱќљљȱ , La primera Congregación General de la Compañía de Jesús tras la restauración de 1814: de las perturbaciones anteriores a su comienzo al rescrito di Pio VII (1820) ‘Žȱ Ž—’Ž‘ȱ Ž—Ž›Š•ȱ˜—›ŽŠ’˜—ȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœǰȱ‘Ž•ȱ’—ȱŗŞŘŖǰȱ Šœȱ˜—Žȱ of the greatest challenges that the Society had faced since its inception. Its very ’Ž—’¢ȱ ŠœȱŠȱœŠ”Žǰȱ™›ŽŒ’œŽ•¢ȱ ‘Ž—ȱ’ȱ‘Šȱ˜ȱŽ•ŽŒȱŠȱ—Ž ȱž™Ž›’˜›ȱ Ž—Ž›Š•ǰȱœ’¡ȱ¢ŽŠ›œȱ after its restoration, and after the death of the first general of the restored Society, Tadeusz Brzozowski. The assembled fathers had been the protagonists of a period of suppression for the Society that had reflected both its significance and weaknesses in the post-revolutionary period. This chapter explores the diversity of the assembled fathers, in terms of their geographical origins, their formation background, as well as their knowledge of the Society. It discusses, further, two striking aspects of the Congregation: first, the fear among some members about the possible election of the follower of an ominous personality in Rome, Nicolò Paccanari (1773–1811); second, 658 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ the loyalty to the Society displayed by the majority of the assembled in contrast to the manipulations of a small group, and the Congregation’s appeal to the Pope that it be allowed to follow faithfully the Constitutions of the Society. ієѢђљȱќљљȱ ǰȱ™›˜Žœœ˜›ŽȱŠœœ˜Œ’Š˜ȱ™›Žœœ˜ȱ•Ȃ—’ŸŽ›œ’¥ȱ˜—’’Œ’Šȱ ›Ž˜›’Š—Šǰȱ ha pubblicato: De la discordia a la comunión: el Doctor Sardá y los Jesuitas (1882–1907), Žœ’œȱ˜Œ˜›Š•ǰȱ —œ’ž˜ȱœ™ŠÛ˜•ȱŽȱ ’œ˜›’ŠȱŒ•Žœ’¤œ’ŒŠȱŽȱ˜–ŠǰȱAnthologica Annua 50 (2012); “L’insegnamento delle scienze in ambito ecclesiastico: dalla Quod divina sapientia (1824) alla Deus scientarum Dominus (1931)”, Gregorianum 94/3 (2013): 611– ŗŞDzȱȃŠȱ˜–™Š—’Šȱ’ȱ ŽœùȱŠ•ȱŗŞŗŚDZȱ›’Œ˜œ’ž£’˜—ŽȱŽȱŸ’˜›ŽȱŠ™˜œ˜•’Œ˜ȄǰȱIgnaziana 15 (2013): 23–32; “Le Congregazioni mariane (1563–1773) e le Missioni popolari Ž•ȱ Žœž’’ǰȱ žŽȱ ŸŠ›’Š—’ȱ Ž••Šȱ œŽœœŠȱ –’œœ’˜—ŽȄǰȱ Ignaziana 17 (2014): 1–9; “La ˜–™Š—’Šȱ’ȱ ŽœùȱŽȱ•Žȱ–’œœ’˜—’ȱŽ••Ȃ˜ŒŽ—˜ȄǰȱIgnaziana 18 (2014): 334–341; La correspondencia de Monseñor José Caixal Estradé (1803–1879) obispo de Urgel y Príncipe de Andorra (Roma, 2019).

юѣіёȱџњюћёќ, L’argine e il remo. Inquisizione e gesuiti nella Restaurazione romana Šȱ ‹˜••Šȱ Ž•ȱ ŝȱ Š˜œ˜ȱ ŗŞŗŚȱ Œ‘Žȱ ›’™›’œ’—áȱ •Šȱ ˜–™Š—’Šȱ ’ȱ Žœùȱ žȱ ™›ŽŒŽžŠȱ ’ȱ qualche mese da una serie di provvedimenti assai meno noti che rimisero in funzione l’Inquisizione romana, soppressa nel 1809 dal governo napoleonico. L’articolo ripercorre le intersezioni fra queste due restaurazioni concomitanti, a partire dal ruolo giocato dal personale del Sant’Uffizio nei conflitti legati alla definizione della stessa bolla Sollicitudo omnium ecclesiarum, di cui nuovi documenti rivelano la complessità. Il rilancio ottocentesco di entrambi gli istituti ha fra i suoi promotori lo “zelante” cardinale Pacca e trova un momento di forte rilancio nel contesto del pontificato di Leone XII, mentre a partire dal 1835 un membro della Compagnia siede costantemente fra i consultori dell’Inquisizione. Malgrado i forti condizionamenti imposti all’azione inquisitoriale da un contesto profondamente mutato rispetto all’antico regime, esaminare in parallelo le vicende delle due istituzioni chiave della Chiesa della Controriforma offre elementi di comprensione per la stessa œ˜›’Šȱ˜˜ŒŽ—ŽœŒŠȱŽ••Šȱ˜–™Š—’Šȱ’ȱ ŽœùǰȱŒ˜—œŽ—Ž—˜ȱ’ȱ’—Ž›Š›Žȱ’•ȱ–˜–Ž—˜ȱ pedagogico e missionario con quello repressivo in un’unica strategia di risposta allo choc della Rivoluzione. юѣіёȱџњюћёќȱ¸ȱprimo ricercatore presso l’Istituto per la storia del pensiero filosofico scientifico moderno (ISPF) del Consiglio Nazionale delle Ricerche, –Ž–‹›˜ȱŠœœ˜Œ’Š˜ȱŽ•ȱŽ—›ŽȱȂ·žŽœȱŽ—ȱœŒ’Ž—ŒŽœȱœ˜Œ’Š•Žœȱžȱ›Ž•’’Žž¡ȱŽ••Ȃ ȱ e docente presso il dottorato di ricerca in Storia Antropologia Religioni della Sapienza Università di Roma. Fra le sue pubblicazioni figurano i volumi: Una џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 659 rivoluzione difficile. La Repubblica romana del 1798–99 con M. Cattaneo e M.P. Donato (Pisa-Roma, 2000), e Barone, vassalli e governo pontificio. Gli stati dei Colonna nel Settecento (Roma, 2018). Ha curato, inoltre, con F. Masini e M. Sanna, gli atti del convegno Vico e l’Oriente. Cina, Giappone, Corea (Roma, 2008); con M.P. ќћюѡќ, M. юѡѡюћђќȱŽȱ ǯȬǯȱѕюѢѣюџё, l’Atlante storico dell’Italia repubblicana e napoleonica (Roma, 2013) e con B. ђљѕќѠѡђȱil dossier delle Annales historiques de la Révolution française (2018/1) su Le mesmérisme et la Révolution française.

юѢљȱ яђџѕќљѧђџȱ  , Il risveglio dello spirito gesuitico in Svizzera durante il protettorato francese Ȃ’—’£’˜ȱŽ••Šȱ˜–™Š—’Šȱ’ȱ Žœùȱ›’œŠ‹’•’Šȱ—Ž’ȱ™ŠŽœ’ȱ’ȱ•’—žŠȱŽŽœŒŠȱœ’ȱœŸ˜•ŽŸŠȱ da 1805 in un ambiente di riorganizzazione della repubblica autonoma del Vallese per corrispondere alle esigenze di un’educazione attuale dopo l’invasione francese. I padri chiamati come professori avevano l’intenzione di preparare la ›’Œ˜œ’ž£’˜—ŽȱŽ••Šȱ˜–™Š—’Šȱ’ȱ ŽœùȱŽȱŽ›Š—˜ȱ™Ž›ŒŽ™’’ȱŠ•ȱ™˜™˜•˜ȱŒ˜–ŽȱŠ•’ǯȱ Ž—Œ‘·ȱ•Šȱ•Ž’œ•Š£’˜—Žȱ’ȱŠ™˜•Ž˜—Žȱ˜œœŽȱŒŠ›ŠŽ›’££ŠŠȱŠȱž—ȱ›’’ž˜ȱŽŒ’œ˜ȱŽ’ȱ gesuiti o di congregazioni similari, i professori si ristabilirono sotto la protezione locale e imperiale per i loro meriti nell’educazione pubblica. Il loro collegio però non sembra essere un’eccezione svolta nel trascurato Vallese. È più probabile che tale inizio si eseguisse in una società in cui le differenti comunità di interessi non erano ancora chiaramente divise, e le loro intenzioni e obiettivi si compenetravano, un intercambio che pochi anni più tardi non sarebbe stato più possibile. юѢљȱ яђџѕќљѧђџ  ǰȱ ȘŗşŜŞȱ Šȱ Š—ȱ Š••˜ȱ ǻ ǼDzȱ ŗşŞŞȮŗşşşǰȱ œž’ȱ ’ȱ Ž˜•˜’Šȱ e storia a Innsbruck, Roma e Friburgo (CH); 1995–2001, diversi impegni come ›’ŒŽ›ŒŠ˜›Žȱ —Ž•’ȱ Š›Œ‘’Ÿ’ȱ Žȱ ‹’‹•’˜ŽŒŠȱ Ž••ȇŠ—’ŒŠȱ Š‹‹Š££’Šȱ ’ȱ Š—ȱ Š••˜ȱ Š•ȱ ŘŖŖŗȱ gesuita, dal 2003 archivista della provincia; 2008–2012, cooperazione nell’ARSI, editore della rivista AHSI; studi sull’amministrazione e comunicazione della ˜–™Š—’Šȱ’ȱ Žœùǰȱœžȱ’Ž˜ȱŠÇ—Ž£ǰȱœž’ȱŽœž’’ȱ—Ž••Šȱ‘’—ŠȱŽȱœž••Šȱ›ŽœŠž›Š£’˜—Žȱ nella Svizzera; 2017, abilitazione in storia della chiesa medievale e moderna alla facoltà di teologia a Friburgo; dal 2015 docente di storia medievale alla Pontificia —’ŸŽ›œ’¥ȱ ›Ž˜›’Š—Šǰȱ˜–Šǯȱž‹‹•’ŒŠ£’˜—’ȱ›ŽŒŽ—’DZȱDiego Laínez (1512–1565) and his Generalate. Jesuit with Jewish Roots, Close Confidant of Ignatius of Loyola, Preeminent Theologian of the Council of Trent (Rome, 2015); Die Wiederherstellung der Gesellschaft Jesu. Vorbereitung, Durchführung und Auswirkungen (Münster, 2019). 660 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

ђюћȬюџѐȱ іѐѐѕі, Le rétablissement de la Compagnie de Jésus vu par les diplomates français ˜––Ž—ȱ •Žœȱ ’™•˜–ŠŽœȱ ›Š—³Š’œȱ ˜—Ȭ’•œȱ ˜‹œŽ›Ÿ·ȱ Žȱ œž’Ÿ’ȱ •Žȱ •˜—ȱ ™›˜ŒŽœœžœȱ Žȱ œž™™›Žœœ’˜—ȱŽȱŽȱ›·Š‹•’œœŽ–Ž—ȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱšž’ȱœŽȱ·›˜ž•Žȱ¥ȱŒ˜–™Ž›ȱ ŽȱŗŝŝřȱǵȱŽ•ȱŽœȱ•Ȃ˜‹“ŽȱŽȱŒŽȱŠ›’Œ•Žȱšž’ȱœŽȱ˜—Žȱœž›ȱ•Žœȱ˜‹œŽ›ŸŠ’˜—œȱ˜›–ž•·Žœȱ™Š›ȱ le cardinal de Bernis à la veille de la signature du bref Dominus ac Redemptor, lequel –Š—’ŽœŽȱŸ’œȬ¥ȬŸ’œȱŽȱ•Šȱ˜–™Š—’Žȱž—ŽȱŸ’—’ŒŽȱ–¦’—·ŽȱŽȱœ˜••’Œ’žŽǯȱž’œȱ’•ȱ·Ÿ˜šžŽȱ •Šȱ–’œœ’˜—ȱ¥ȱ˜–ŽȱžȱŒ‘Š—˜’—ŽȱŽ—’œÙŠ œ”’ȱǻŗŝŞřǼȱŽȱ•Žœȱ˜‹œŽ›ŸŠ’˜—œȱŽœȱ’™•˜–ŠŽœȱ ›Š—³Š’œȱ ¥ȱ •Ȃ˜ŒŒŠœ’˜—ȱ žȱ ›·Š‹•’œœŽ–Ž—ȱ Š—œȱ •Žȱ ˜¢Šž–Žȱ Žȱ Š™•Žœȱ ǻŗŞŖŚǼǰȱ Žœȱ ·Ÿ·—Ž–Ž—œȱ›˜–Š’—œȱ•ŽœȱŒ˜—ŒŽ›—Š—ȱœ˜žœȱ·˜—ȱ ȱǻŗŞŘŚǼǰȱŽœȱŠŸŠŠ›œȱšžȂ’•œȱŒ˜——Š’œœŽ—ȱ en Russie (1801–20) et enfin des rebondissements de l’affaire Montlosier (1828). ђюћȬюџѐȱіѐѐѕіǰȱ–Ž–‹›ŽȱŠœœ˜Œ’·ȱžȱ·˜›ȱǻ Ǽǰȱ›ŠŸŠ’••Žȱœž›ȱ›˜’œȱ‘¸–ŽœDZȱ•Šȱ ȃ·Ÿ˜’˜—ȱŠžȱŠ™ŽȄȱȂž—Žȱ™Š›Dzȱ•Žœȱ·Œ‘Š—Žœȱ›Ž•’’Žž¡ȱŽ—›Žȱ›Š—ŒŽȱŽȱ Š•’Žǰȱ—˜Š––Ž—ȱ Š—œȱ •Žȱ ˜–Š’—Žœȱ Žœȱ ·Ÿ˜’˜—œȱ ’Š•’Ž——Žœȱ Šž¡ȱ  e, XIXe et XXe œ’¸Œ•Žœǰȱ ȂŠž›Žȱ ™Š›ǰȱŽȱŽ—’—ȱ•ȂŠŒ’Ÿ’·ȱ’™•˜–Š’šžŽȱžȱŠ’—Ȭ’¸ŽȱŽ™ž’œȱ•ŽȱŒ˜—›¸œȱŽȱ’Ž——Žǯȱ •ȱŠȱ —˜Š––Ž—ȱ™ž‹•’·ȱLe Vatican aux frontières de la paix. Bons offices, médiations, arbitrages du Saint-Siège de Pie IX à Léon XIII, 1878–1922 (Rome-Paris, 2002); Le voyage de pie VII a Paris pour le sacre de Napoléon (1804 1805): religion, politique et diplomatie, avec une ™›·ŠŒŽȱŽȱ ǯȬǯȱќѢёќћȱ(Paris, 2013); Histoire de la Province française de l’Ordre de saint Camille de Lellis, avant propos d’A. іюњѝюћіȱ(Paris, 2014).

љюіћȱ юћѡіљљќћ, “Un souvenir douloureux vient toutefois troubler ma joie” : France, 1814, la coalescence tragique de deux restaurations —ȱ›Š—ŒŽǰȱ™Ž—Š—ȱ˜žŽȱ•Šȱ™·›’˜ŽȱŽȱ•ŠȱŽœŠž›Š’˜—ǰȱ¸œȱŗŞŗŚǰȱŽž¡ȱ›ŽœŠž›Š’˜—œȱ œŽȱŒ˜–™•¸Ž—ȱŽǰȱ’—’œœ˜Œ’Š‹•Ž–Ž—ǰȱœŽȱŒ˜–‹ŠŽ—ȱDZȱŒŽ••ŽȱȂž—Žȱ–˜—Š›Œ‘’Žǰȱœ˜žœȱ•Žœȱ Žž¡ȱŠœ™ŽŒœȱȂž—ȱ›·’–Žȱ™˜•’’šžŽȱŽȱȂž—ŽȱŠ–’••Žȱ›·—Š—Žǰȱ•Žœȱ˜ž›‹˜—œǰȱŽȱŒŽ••Žȱ Ȃž—ȱ˜››Žȱ›Ž•’’Žž¡ǰȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœǯȱŠȱŒ˜—›˜—Š’˜—ȱŽȱŽž¡ȱŽ—œŽ–‹•Žœȱ Ȃ·Œ›’œȱ Žȱ ŗŞŗŚǰȱ –˜—›Žȱ šžŽȱ •Žȱ —˜žŸŽŠžȱ ›˜’ȱ Ž—›Ž™›Ž—ȱ Žȱ ›ŽœŠž›Ž›ȱ Šžȱ œŽ—œȱ šžŽȱ ’˜••ŽȬ•ŽȬžŒȱ˜——Ž›Šȱ¥ȱŒŽȱŸŽ›‹ŽȱšžŽ•šžŽœȱ·ŒŽ——’Žœȱ™•žœȱŠ›ǰȱŠ•˜›œȱšžŽȱ•Žœȱ“·œž’Žœȱ Œ˜—³˜’ŸŽ—ȱ Šžȱ Œ˜—›Š’›Žȱ •Žž›ȱ ›ŽœŠž›Š’˜—ȱ Œ˜––Žȱ ž—Žȱ ›·œž››ŽŒ’˜—ǯȱ •˜›œȱ šžŽȱ •Žȱ ›˜’ȱ Ž—Žȱ Ȃ’–™˜œŽ›ȱ •Ȃ˜ž‹•’ǰȱ •Žœȱ “·œž’Žœȱ Œ˜–™Ž—ȱ ‹’Ž—ȱ Šžȱ Œ˜—›Š’›Žȱ •ž’ȱ ›Š™™Ž•Ž›ȱ ŒŽȱ šžŽȱœŽœȱŠ—Œ¹›Žœȱ•Žž›ȱ˜—ȱŠ’ǯȱžŽ•šžŽœȱ•žœ›Žœȱ™•žœȱŠ›ȱŠ—œȱ•Ȃž—ŽȱŽœȱŽ›—’¸›Žœȱ convulsions de cette Restauration, les livres de François Dominique de Reynaud, ˜–ŽȱŽȱ˜—•˜œ’Ž›ǰȱŒ˜–‹ŠŽ—ȱ•Žœȱ“·œž’ŽœȱŽ—ȱ·—˜—³Š—ȱž—ȱœ¢œ¸–Žȱšž’ȱ–¹•Žȱ•Žȱ ™˜•’’šžŽȱŽȱ•Žȱ›Ž•’’Žž¡ȱȂž—ŽȱŽ••ŽȱŠ³˜—ȱšžȂ’•ȱŒ˜—ž’ȱ’—·•žŒŠ‹•Ž–Ž—ȱ¥ȱȃ›Ž—ŸŽ›œŽ›ȱ •Šȱ›Ž•’’˜—ǰȱ•Šȱœ˜Œ’··ȱŽȱ•Žȱ›â—ŽȄǯȱŠȱŒ˜Š•ŽœŒŽ—ŒŽȱ›Š’šžŽȱŽȱŒŽœȱŽž¡ȱ›ŽœŠž›Š’˜—œȱ Š’ȱŽ—ȱŠŒ’˜—ȱ•Šȱ‘·˜›’ŽȱŽœȱŒ˜—›Š’Œ’˜—œȱ’—·™ŠœœŠ‹•ŽœȱŽȱ˜žŽȱ›ŽœŠž›Š’˜—ǯ џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 661

љюіћȱюћѡіљљќћǰȱ–ŠÉ›ŽȱŽȱŒ˜—·›Ž—ŒŽœȱ‘Š‹’•’·ȱŽ—ȱ•’·›Šž›Žȱ›Š—³Š’œŽȱžȱ e œ’¸Œ•Žȱ¥ȱ•Šȱ˜›‹˜——ŽȬ—˜žŸŽ••ŽȱǻŠ›’œȱřǼǰȱŽœȱœ™·Œ’Š•’œŽȱŽȱŠœŒŠ•ȱŽȱŽȱ˜›Ȭ˜¢Š•ȱŽȱ ›Žœ™˜—œŠ‹•Žȱ žȱ  ǯȱ •ȱ Šȱ ™Š›’Œ’™·ȱ Šžȱ ›˜ž™Žȱ Žȱ ™ž‹•’ŒŠ’˜—ȱ Žœȱ ›ŽŒžŽ’•œȱ posthumes de Louis Marin et, avec P.-A. юяџђ, à la mise en valeur du fonds Louis Marin de l’IMEC. Dernier article paru : “Anonymat, sujet du discours et passion pour le vrai (Pensées de Pascal, 1776–1778)”, Sigila, l’anonyme-O anónimo, 2019/1, n° 43.

юџіћюȱюѓѓіђџќ, Tra Vecchio e Nuovo Mondo. La condanna all’Indice del libro di Lacunza (1824) e la restaurazione della Compagnia di Gesù The Archive of the Congregation for the Doctrine of the Faith contains evidence of an investigation by the Congregation of the Index between 1823 and 1824 into the famous book, La Venida del Mesìas en gloria y magestad, written by Manuel de Lacunza Š—ȱ™ž‹•’œ‘Žȱ’—ȱŗŞŗŜȱ’—ȱ˜—˜—ȱž—Ž›ȱ‘ŽȱŠ•œŽȱ Ž ’œ‘ȱ—Š–Žȱ˜ȱ žŠ—ȱ ˜œŠ™‘ŠȱŽ—Ȭ Ezra. The Congregation’s deliberations on this work lasted for over two years and ended with the volume’s condemnation and its inclusion (in each language and edition of its publication) in the Index of Forbidden Books. Unknown until now, the Congregation’s debates about this work are very important because of the various opinions expressed and for the matters examined: millenarianism, judeophilia, ‘Žȱ–¢‘ȱ˜ȱ‘ŽȱŒ˜—ŸŽ›œ’˜—ȱ˜ȱ‘Žȱ Ž œȱŠ—ȱ‘Žȱ™˜•Ž–’ŒŠ•ȱ›Ž™›ŽœŽ—Š’˜—ȱ˜ȱ˜–ŽȬ Babylon. The debates shed light, further, on the role of the papacy, the suppression ˜ȱ ‘Žȱ ˜Œ’Ž¢ȱ ˜ȱ Žœžœǰȱ Š—ȱ ’œȱ ›Žœ˜›Š’˜—ǰȱ ‹Ž ŽŽ—ȱ ȃ˜•Ȅȱ Š—ȱ ȃ—Ž Ȅȱ ˜›•œǰȱ revealing a kind of “world history” of the spread of the book of Lacunza that to date has been little considered. юџіћюȱюѓѓіђџќ, professore presso Sapienza Università di Roma si occupa di storia sociale e culturale dell’Europa moderna, con particolare attenzione ai rap- porti tra politica e religione. Le sue pubblicazioni includono (storia dell’ebraismo): Battesimi forzati. Ebrei, cristiani e convertiti nella Roma moderna (Roma, 2004, 2005, 2009; trad. inglese, 2011; trad. francese, 2017); Gli ebrei nell’Italia moderna. Dal Rina- scimento alla Restaurazioneȱǻ˜–ŠǰȱŘŖŗŝǼDzȱǻ•Šȱ˜–™Š—’Šȱ’ȱ ŽœùǼDZȱȃŠȱ›‘·˜›’šžŽȱ œ¢–·›’šžŽǯȱ’œŒ˜ž›œȱŽȱœ›Š·’ŽœȱȂŠž˜•·’’–Š’˜—ȱŽœȱ“·œž’ŽœȄǰȱ’—ȱǯȬǯȱюяџђȱ e C. юіџђȱ(a cura di), Les Antijésuites. Discours, figures et lieux de l’antijésuitisme à l’époque moderne (Rennes, 2010); (storia delle donne e di genere): “Fronteras de Ž—Ž›˜ȱ¢ȱ›˜—Ž›Šœȱ›Ž•’’˜œŠœȄǰȱ’—ȱ ǯǯȱђѡџѩћȱќѦю, B. ђџћѩћёђѧ, e D. ќџђћќȱ (a cura di), Identidades y fronteras culturales en el mundo ibérico en la Edad Moderna (Barcelona, 2016). 662 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

ќѠѼȱёѢюџёќȱџюћѐќȱђѡȱђџћюћёюȱюћѡќѠ, Les débats sur les réformes pombalines et la doctrine anti-jésuitique antérieurs à la Restauration de la Compagnie de Jésus au Portugal et au Brésil ™›¸œȱ •ȂŽ¡™ž•œ’˜—ȱ Žȱ •Šȱ ˜–™Š—’Žȱ Žȱ ·œžœȱ Ȃž›˜™Žȱ Žȱ žȱ ›·œ’•ǰȱ •Žȱ –Š›šž’œȱ Žȱ ˜–‹Š•ȱ Šȱ ™˜ž›œž’Ÿ’ȱ ž—Žȱ ŒŠ–™Š—Žȱ Š—’Ȭ“·œž’Žȱ ŒŠ™Š‹•Žȱ Žȱ ›Ž—ŸŽ›œŽ›ȱ •Ȃ’—•žŽ—ŒŽȱ Žœȱ “·œž’Žœȱ Š—œȱ •Šȱ œ˜Œ’··ǰȱ •Šȱ ™˜•’’šžŽȱ Žȱ •Ȃ·žŒŠ’˜—ǯȱ Šȱ ™›˜™ŠŠ—Žȱ žȱ –Š›šž’œȱ Žȱ ˜–‹Š•ȱŒ˜—›Žȱ•Žœȱ“·œž’ŽœȱœŽȱ™›·œŽ—Žȱœ˜žœȱ˜›–ŽȱŽȱ˜Œž–Ž—œȱŽȱ—Šž›Žȱ‘··›˜¸—ŽDZȱ ˜™žœŒž•Žœǰȱ Œ’›Œž•Š’›Žœǰȱ Œ˜››Žœ™˜—Š—ŒŽǰȱ ›Š’·œȱ ‘’œ˜›’šžŽœǰȱ ˜ŽžŸ›Žœȱ “ž›’’šžŽœȱ Žȱ ‘·˜•˜’šžŽœǰȱ›Š™™˜›œȱœž›ȱ•Ȃ·žŒŠ’˜—ǰȱ•Šȱ•·’œ•Š’˜—ȱŽȱ–Š·›’Šž¡ȱ’Œ˜—˜›Š™‘’šžŽœǯȱŠȱ ˜Œ›’—ŽȱŠ—’“·œž’’šžŽȱžȱ–Š›šž’œȱŽȱ˜–‹Š•ȱŠȱŒ˜—’ž›·ȱž—Žȱ–Š›’ŒŽȱšž’ȱ’—œ™’›Ž›Šȱ•Žȱ Œ˜ž›Š—ȱŽȱ•ȂŠ—’“·œž’’œ–Žȱ¥ȱŸŽ—’›ǯȱ •ȱŽœȱ’–™˜›Š—ȱŽȱŠ›Ž›ȱ¥ȱ•ȂŽœ™›’ȱšžȂ’•ȱ—Ȃ¢ȱŠȱ™Šœȱ Žžȱž—Š—’–’·ȱŠ—œȱ•ȂŠŒŒŽ™Š’˜—ȱŽœȱ™˜•’’šžŽœȱ™˜–‹Š•’—ŽœǯȱŽ™Ž—Š—ǰȱ˜žœȱ—Ȃ·Š’Ž—ȱ pas d’accord avec les mesures prises par Pombal. Parmi ses critiques les plus vifs figurent Ribeiro Sanches et D. Francisco Lemos, qui font une analyse moins optimiste žȱœžŒŒ¸œȱ›·Ž•ȱŽœȱ›·˜›–ŽœȱŽȱ•Ȃ1ŠǯȱŽœȱ’ŸŽ›Ž—ŒŽœȱŠž˜ž›ȱŽȱ•Ȃ·ŸŠ•žŠ’˜—ȱŽȱ•Ȃ’–™ŠŒȱ Žȱ•ȂŽ¡™ž•œ’˜—ȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŸŠȱ˜žŸ›’›ȱ•Šȱ™˜›ŽȱŠžȱ›Ž˜ž›ȱŽœȱ ·œž’Žœǯȱȱ

ќѠѼȱёѢюџёќȱџюћѐќȱђѡȱђџћюћёюȱюћѡќѠ, Echos politiques et idéologiques de la Restauration de la Compagnie de Jésus. Réactions antijésuites et philojésuites Šȱ ›ŽœŠž›Š’˜—ȱ Žȱ •Šȱ ˜–™Š—’Žȱ Žȱ ·œžœȱ Šȱ ™›˜Ÿ˜šž·ȱ ž—Žȱ œ·›’Žȱ Žȱ ›·ŠŒ’˜—œȱ divergentes de la part des protagonistes politiques et des faiseurs d’opinion ™ž‹•’šžŽȱŠžȱ˜›žŠ•ȱŽȱŠžȱ›·œ’•ǰȱ˜ùȱ•ŠȱŒ˜ž›ȱ™˜›žŠ’œŽȱŠȱ··ȱ’—œŠ••·ŽȱŽ—ȱŗŞŗŚǯȱ˜›Žȱ Š›’Œ•Žȱ œŽȱ ™›˜™˜œŽȱ Ȃ’Ž—’’Ž›ȱ Žȱ Ȃ·ŸŠ•žŽ›ȱ •Žœȱ ™›’—Œ’™Š•Žœȱ ™˜œ’’˜—œǰȱ ™Ž›–ŽŠ—ȱ Š’—œ’ȱȂ˜‹œŽ›ŸŽ›ȱ•ŽȱŒ•’ŸŠŽȱŠŒŒŽ—ž·ȱŽ—›Žȱ•ŽœȱŠ—’“·œž’ŽœȱŽȱ•Žœȱ™‘’•˜“·œž’Žœǰȱšž’ȱ ·Ž—Š’Ž—ȱŽœȱ’—Ž›™›·Š’˜—œȱŠ—Š˜—’œŽœȱŽȱ•ȂŠŒ’˜—ȱŽœȱ ·œž’ŽœȱŽȱžȱœŽ—œȱŽȱ leur expulsion par le Marquis de Pombal. ќѠѼȱ ёѢюџёќȱ џюћѐќ (PhD in History and Civilizations from the EHESS of Paris and PhD in Culture from the University of Aveiro) is Professor at the Aberta University and a member of the Portuguese Academy of History. He has coordinated large research projects such as the Historical Dictionary of Religious Orders; The Complete Works of Father Manuel Antunes; Documents of the History of Portuguese Expansion from the Vatican Secret Archive; the Dictionary of the Antis; The Complete Works of Father António Vieira (with P. юљюѓюѡђ), and the selected works by Vieira in 20 languages. He coordinates, with C. іќљѕюіѠ, the project Pioneer Works of Portuguese Culture. He is also the author of O Mito de Portugal (Lisbon- Roma, 2000); O Mito dos Jesuítas em Portugal e no Brasil, Séculos XVI–XX, 2 vols. ǻ’œ‹˜—Ȭ ›Š’ŸŠǰȱŘŖŖŜȮŘŖŖŝǼǯȱ —ȱŘŖŗśǰȱ‘Žȱ ŠœȱŠ Š›Žȱ‘Žȱž•ž›Š•ȱŽ›’ȱŽŠ•ȱ˜ȱ the Portuguese State for services provided to culture and science. џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 663

ђџћюћёюȱ юћѡќѠ, vice-coordenadora do Programa de Mestrado em Letras Šȱ—’ŸŽ›œ’ŠŽȱŽŽ›Š•ȱ˜ȱ–Š™¤ǯȱ›˜Žœœ˜›Šȱ“ž—Šȱ—˜ȱŒ˜•Ž’Š˜ȱŽȱŽ›ŠœȦ Š—Š—Šȱ ǻ—’ŸŽ›œ’ŠŽȱ ŽŽ›Š•ȱ ˜ȱ –Š™¤Ǽǯȱ ˜ž˜›Šȱ Ž–ȱ Ž›Šœȱ ǻ—’ŸŽ›œ’ŠŽȱ Federal do Espírito Santo). Doutora em História (Universidade Federal de Santa Catarina). Membro do Centro de Literaturas e Culturas Lusófonas e Europeias da Universidade de Lisboa. Membro da Catedra Infante D. Henrique/Universidade ‹Ž›Šȱ Žȱ ’œ‹˜Šǯȱ Ž–‹›˜ȱ ˜ȱ øŒ•Ž˜ȱ Žȱ œž˜œȱ ’Ž›¤›’˜œȱ Šȱ —’ŸŽ›œ’ŠŽȱ ŽŽ›Š•ȱ˜ȱ–Š™¤ȱŽȱ˜ȱøŒ•Ž˜ȱŽȱœž˜œȱàœȬ˜•˜—’Š’œȱǻ Ǽǯ

QUATRIÈME PARTIE: LA QUESTION LITTÉRAIRE

юћѢђљȱ ђѣѢђљѡюȱ ќћѧѨљђѧȱ  , La Compañía restaurada en Mexico. Los emblemas del colegio de san Ildefonso. —ȱŽ¡’Œ˜ǰȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ Šœȱ˜›–Š••¢ȱ›Žœ˜›Žȱ˜—ȱŗşȱŠ¢ȱŗŞŗŜǯȱ˜ȱŒŽ•Ž‹›ŠŽȱ this event, emblems and poems (following the Ratio Studiorum) were presented in ‘ŽȱŒ•˜’œŽ›œȱŠ—ȱ˜˜›œȱ˜ȱ‘Žȱ Žœž’ȱŒ˜••ŽŽȱ˜ȱŠ—ȱ •Ž˜—œ˜Dzȱ‘ŽœŽȱ Ž›Žȱœž‹œŽšžŽ—•¢ȱ published in the book, Relación del restablecimiento, ‹¢ȱ žŠ—ȱ›Š—Œ’œŒ˜ȱŠÛ’£Š›Žœǯȱȱ total of thirty-four emblems were created to represent the virtues of the persecuted Š—ȱ ›’ž–™‘Š—ȱ ˜Œ’Ž¢ǯȱ ‘Ž¢ȱ ŽŸ˜”Žȱ ‘Žȱ ›Š’’˜—Š•ȱ Žœž’ȱ œ›Ž—‘œȱ ’—ȱ ¢˜ž‘ȱ education and the study of science, depicting through these emblems the hope that ‘ŽœŽȱœ›Ž—‘œȱ ˜ž•ȱ‹Žȱ›Ž—Ž Žȱ˜—ŒŽȱ–˜›Žȱ’—ȱ‘Žȱ›Žœ˜›Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœǯ юћѢђљȱђѣѢђљѡюȱ ќћѧѨљђѧȱ (Población de Campos, Palencia, España, 1936 ȬȱŠ•Š–Š—ŒŠǰȱŘŖŗşǼǰȱžŽȱŒŠŽ›¤’Œ˜ȱŽȱ ’œ˜›’Šȱ˜—Ž–™˜›¤—ŽŠȱŽȱ•Šȱ—’ŸŽ›œ’Šȱ Pontificia Comillas de Madrid, profesor de la misma asignatura en la Universidad de Deusto y de Historia de la Iglesia en la Universidad Complutense. Escribió —ž–Ž›˜œ˜œȱ ›Š‹Š“˜œȱ œ˜‹›Žȱ Ž–Šœȱ Žȱ ‘’œ˜›’Šȱ ŽŒ•Žœ’¤œ’ŒŠǰȱ Œ˜—ȱ Žœ™ŽŒ’Š•ȱ ŠŽ—Œ’à—ȱ al siglo XIX, entre las que se destacan sus colaboraciones sobre la religiosidad y las creencias en los tomos 35 y 36 de la Historia de España Menéndez Pidal, y sus libros Política religiosa de los liberales en el siglo XIX (Madrid, 1973), La Exclaustración, 1833–1840ȱǻŠ›’ǰȱŘĶȱŽǯȱŘŖŗŖǼȱ¢ȱEl anticlericalismo español en sus documentos (Barcelona, 1998). Su obra principal es La Compañía de Jesús en la España contemporánea (3 tomos, Santander-Madrid, 1984, 1991, 2008).

ќњіћіўѢђȱ Ѣљію, Le théâtre jésuite à l’époque de la Restauration Au XIXeȱœ’¸Œ•Žǰȱ•Žœȱ“·œž’Žœȱœž’ŸŽ—ȱž—ȱ™›˜›Š––ŽȱȂŽ—œŽ’—Ž–Ž—ȱ·’—’ȱŠ—œȱ•Šȱ Ratio studiorumȱŠŠ—ȱŽȱŗśşşǰȱŠŠ™·ŽȱŽ—ȱŗŞřŘǰȱ–Š’œȱ—˜—ȱ›·Ž••Ž–Ž—ȱ›Ž˜—žŽǰȱ Žȱ ŠŒŒ˜›Š—ȱ ž—Žȱ ›Š—Žȱ •’‹Ž›·ȱ Šž¡ȱ Ž—œŽ’—Š—œǯȱ ˜›Žȱ Œ˜—›’‹ž’˜—ȱ œŽȱ ™Ž—Œ‘Žȱ œž›ȱ•Ȃž—ŽȱŽœȱ˜›’’—Š•’·œȱ–Š“Žž›ŽœȱŽȱ•Šȱ˜–™Š—’ŽDZȱ•Ȃž’•’œŠ’˜—ȱžȱ‘·¦›Žȱ•˜›œȱ 664 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

Žœȱ›Ž™›·œŽ—Š’˜—œȱ˜Ž›ŽœȱŠž¡ȱ™Š›Ž—œȱ•˜›œȱŽœȱ’·›Ž—Žœȱ¹ŽœǯȱŽœȱŽ›—’¸›Žœȱ ˜—ȱ •’Žžȱ ¥ȱ •Ȃ˜ŒŒŠœ’˜—ȱ Žȱ œ·Š—ŒŽœȱ ™ž‹•’šžŽœȱ Žœȱ ’ŸŽ›œŽœȱ ŠŒŠ·–’Žœȱ ȃ•’·›Š’›ŽœȄȱ šž’ȱ ›·ž—’œœŽ—ȱ ¥ȱ •Ȃ’—·›’Žž›ȱ žȱ Œ˜••¸Žȱ •Žœȱ –Ž’••Žž›œȱ ·•¸ŸŽœȱ ™Š›ȱ —’ŸŽŠžȱ Ȃ·žŽœȱ ǻ™‘’•˜œ˜™‘’Žǰȱ›‘·˜›’šžŽǰȱ‘ž–Š—’·œǰȱ›Š––Š’›ŽǼDzȱŽȱ•ȂŠ——’ŸŽ›œŠ’›Žȱžȱœž™·›’Žž›Dzȱ ŽœȱŽ¡Ž›Œ’ŒŽœȱ˜——·œȱ™Ž—Š—ȱ•Žȱ–˜’œȱŽȱŠ›’ŽDzȱŽœȱ’œ›’‹ž’˜—œȱœ˜•Ž——Ž••ŽœȱŽœȱ ™›’¡ǯȱ Žœȱ ŠŒ’Ÿ’·œȱ Œ˜—œ’žŽ—ȱ Žȱ ›Š’œȱ ’œ’—Œ’œȱ šž’ǰȱ Šžȱ  eȱ œ’¸Œ•Žǰȱ œ·™Š›Ž—ȱ •Ȃ’—œ›žŒ’˜—ȱ™ž‹•’šžŽȱ·•’Ÿ›·Žȱ™Š›ȱ•Ȃ—’ŸŽ›œ’·ȱŽȱ•ȂŽ—œŽ’—Ž–Ž—ȱŒŠ‘˜•’šžŽǯ

ћћђȬќѝѕіђȱ юљљќ, Reprendre une pratique théâtrale dans la Compagnie de Jésus rétablie ’Žȱ’—ȱ‘Žȱ Žœž’ȱŒ˜••ŽŽœȱ˜ȱ‘ŽȱAncien Régime was marked by the practice of theatre. Less is known about this aspect in the years after the Society’s restoration. This essay provides an analysis of the revival of dramatic representations led by the Society ˜ȱ Žœžœȱ’—ȱ›Š—ŒŽȱ›˜–ȱŗŞŗŚǯȱ ȱšžŽœ’˜—œȱ‘Žȱ Š¢ǰȱ‘Žȱ–ŽŠ—œǰȱŠ—ȱ‘Žȱ–ŽŠ—’—ȱ˜ȱ ‘’œȱ›ŽŸ’ŸŠ•ȱ’—ȱŠȱŒ˜—Ž¡ȱ˜ȱ™˜•’’ŒŠ•ȱŠ—ȱŒž•ž›Š•ȱŒ‘Š—Žǯȱ Žœž’ȱ‘ŽŠ›Žȱ’—ȱ‘’œȱ™Ž›’˜ȱ reflected the difficulties and problems encountered by the restored Society, including the stigma left by the suppression. This chapter is also an introduction to the history ˜ȱ‘Žȱ›Ž•Š’˜—œ‘’™ȱ‹Ž ŽŽ—ȱ Žœž’œȱŠ—ȱ‘ŽŠ›Žȱ’—ȱ‘Žȱ–˜Ž›—ȱŽ›Šǯ ћћђȬќѝѕіђȱ юљљќǰȱ˜ŒŽž›ŽȱŽ—ȱ‘’œ˜’›Žȱ–˜Ž›—ŽȱŽȱ•Ȃ—’ŸŽ›œ’·ȱŽȱ ›Ž—˜‹•ŽȬ •™ŽœȱŽȱŒ‘Ž›Œ‘ŽžœŽȱŠœœ˜Œ’·ŽȱŠžȱ ȱǻŠ‹˜›Š˜’›Žȱ ’œ˜›’šžŽȱ‘â—ŽȬ•™ŽœǼǰȱ ›ŠŸŠ’••ŽȱŠŒžŽ••Ž–Ž—ȱ¥ȱ•Šȱ’‹•’˜‘¸šžŽȱ—Š’˜—Š•ŽȱŽȱ›Š—ŒŽǯȱŽœȱ›ŽŒ‘Ž›Œ‘Žœȱ™˜›Ž—ȱ œž›ȱ •Žœȱ ™›Š’šžŽœȱ Œž•ž›Ž••Žœȱ Žȱ •’·›Š’›Žœȱ “·œž’Žœȱ Ž—›Žȱ  e et XIXeȱ œ’¸Œ•Žœǯȱ Šȱ ‘¸œŽȱ ·Š’ȱ Œ˜—œŠŒ›·Žȱ Šžȱ Žœ’—ȱ žȱ ‘·¦›Žȱ “·œž’Žȱ ™Ž—Š—ȱ •Šȱ œž™™›Žœœ’˜—ȱ Žȱ •Žȱ ›·Š‹•’œœŽ–Ž—ȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŽ—ȱ›Š—ŒŽǯȱ••ŽȱŽœȱ•ȂŠžŽž›ŽȱŽȱ’ŸŽ›œȱŠ›’Œ•Žœȱ œž›ȱ•ŠȱšžŽœ’˜—ȱ–·‘˜˜•˜’šžŽȱŽȱ•Šȱœž™™›Žœœ’˜—ȱ˜žȱŽ—Œ˜›Žȱœž›ȱ•ŽœȱŒ˜—›·Š’˜—œȱ –ŠœŒž•’—Žœȱ Ȃ’—œ™’›Š’˜—ȱ ’—Š’Ž——Žȱ Š—œȱ •Žȱ Œ˜—Ž¡Žȱ ™˜œȬ›·Ÿ˜•ž’˜——Š’›Žǯȱ ˜—ȱ Ž›—’Ž›ȱŠ›’Œ•ŽȱŽȱœ¢—‘¸œŽȱŽœȱŒ˜—œŠŒ›·ȱŠžȱ‘·¦›Žȱ“·œž’Žǰȱ¥ȱœŽœȱœ™·Œ’’Œ’·œȱŽȱ¥ȱœ˜—ȱ ·Ÿ˜•ž’˜—ȱŽ—›Žȱ·™˜šžŽœȱ–˜Ž›—ŽȱŽȱŒ˜—Ž–™˜›Š’—ŽȱDZȱȃ Žœž’ȱ‘ŽŠŽ›ȄǰȱŠ—œȱ ǯ ǯȱ Ѣѝюћќѣȱ(dir.), Oxford Handbook of JesuitsȱǻŽ ˜›”Ȭ¡˜›ǰȱŘŖŗŞǼǯ

џѼёѼџіѐȱ Ѣєђљќѡ, “Il s’est fait de grands changements dans la littérature”. Les jésuites et la littérature au XIXe siècle, enjeux d’une renaissance ŠŒŽȱ¥ȱ•ȂŠž˜—˜–’ŽȱŒ›˜’œœŠ—ŽȱŽȱ•Šȱ•’·›Šž›Žǰȱ•Žœȱ“·œž’Žœȱ™˜ž›œž’ŸŽ—ȱž—Žȱ™˜•’’šžŽȱ Žȱ ’·›Ž—Œ’Š’˜—ȱ Žœȱ ™›˜žŒ’˜—œȱ •’·›Š’›Žǯȱ žȱ œŽ’—ȱ Žȱ •Šȱ Ratio studiorum, ils Šœœ˜Œ’Ž—ȱ•Ȃ·žŽȱ–˜·›·ŽȱŽœȱŠžŽž›œȱŠ—Œ’Ž—œȱŽ—ȱ™Š›’Œž•’Ž›ȱŠ—’šžŽœȱŽȱ•Šȱ•’·›Šž›Žȱ Œ˜—Ž–™˜›Š’—Žȱ–Š’œȱŽ¡™ž›·ŽǰȱŽ—ȱ›Žœ™ŽŒŠ—ȱ•Žœȱ™›˜›Š––ŽœȱœŒ˜•Š’›ŽœȱŽœȱ’·›Ž—œȱ ›·’–Žœǯȱ •œȱ™›’Ÿ’•·’Ž—ȱ•ŽȱŒ˜—œŽ’•ȱœž›ȱ•ŠȱŒ˜—Š–—Š’˜—ǯȱŽŽȱŠŽ—’˜—ȱ¥ȱ•Šȱ™·Š˜’Žȱ ™›˜ž’ȱŽœȱ˜žŸ›ŠŽœȱȂŽ¡Ž–™•Žœȱ•’·›Š’›ŽœȱŽȱŽœȱŠ—‘˜•˜’ŽœȱŽȱŽ¡Žœȱšž’ȱ˜’ŸŽ—ȱ џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 665

Œ‘›’œ’Š—’œŽ›ȱ˜žȱŽ—ȱ–˜›Š•’œŠ—ȱŽȱ–˜›Š•’œŽ›ȱ˜žȱŽ—ȱ·ŸŠ—·•’œŠ—ǯȱžŠ—ȱ¥ȱ•ŠȱŒ›’’šžŽȱ “·œž’ŽǰȱŽ••Žȱ–Žȱ•ȂŠŒŒŽ—ȱœž›ȱ•Šȱ™˜›·Žȱœ˜Œ’Š•ŽȱŽȱŒŠ‘˜•’šžŽȱŽȱ•Ȃꞟ›Žȱ™•žœȱšžŽȱœž›ȱ •ȂŽœ‘·’šžŽǯȱ Šȱ •’·›Šž›Žȱ Žœȱ “ž·Žȱ ¥ȱ •ȂŠž—Žȱ žȱ ˜–Žȱ ŒŠ‘˜•’šžŽǰȱ Žȱ •Šȱ ›Š—ŒŽȱ Œ˜––Žȱ—Š’˜—ȱŒ‘›·’Ž——ŽȱŽȱŽȱ•Šȱ·Ž—œŽȱŽȱ•ŠȱŠ–’••ŽǰȱŽȱ•Šȱœ˜Œ’··ȱŽȱ•Šȱ–˜›Š•’·ǯ џѼёѼџіѐȱ Ѣєђљќѡȱ Žœȱ ™›˜ŽœœŽž›ȱ Ȃ ’œ˜’›Žȱ Œ˜—Ž–™˜›Š’—Žȱ ¥ȱ •Ȃ—’ŸŽ›œ’·ȱ Žȱ Ž’–œǯȱ•žœ’Žž›œȱŽȱœŽœȱ›ŠŸŠž¡ȱŒŽ›—Ž—ȱ•Žȱ›â•Žȱ“˜ž·ȱ™Š›ȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŠ—œȱ •Ȃ’—Ž••’Ž—ŒŽȱŽœȱœ’¸Œ•ŽœȱŒ˜—Ž–™˜›Š’—œǯȱŽœȱ›ŽŒ‘Ž›Œ‘Žœȱ·Ÿ˜šžŽ—ȱ•ŠȱŠ³˜—ȱ˜—ȱ•Žœȱ “·œž’ŽœȱŽ—Ž—ȱȂ¹›Žȱ™›·œŽ—œȱŠ—œȱ•ŠȱŒž•ž›ŽȱŒ˜—Ž–™˜›Š’—ŽǰȱŽȱ™Ž—œŽ›ȱŒ˜––Ž—ȱ ¹›ŽȱŒ‘›·’Ž—ȱŠ—œȱž—ȱ–˜—ŽȱŽȱ™•žœȱŽ—ȱ™•žœȱœ·Œž•Š›’œ·ȱŽȱŽ—ȱ›·œ˜—Š—ŒŽǰȱŒ˜––Ž—ȱ ¹›Žȱ “·œž’Žȱ Šž¡ȱ œ’¸Œ•Žœȱ Žȱ •Šȱ –˜Ž›—’·ǯȱ Š—œȱ ŒŽȱ ˜–Š’—Žǰȱ ’•ȱ Šȱ Œ˜Ȭ’›’·ȱ ŠŸŽŒȱ ǯȱ ќѢіљљќѢѥ, Jésuites et littérature, XIXe et XXe siècles (Lyon, 2011); Jésuites français et sciences humaines. Années 1960ȱǻ¢˜—ǰȱŘŖŗŚǼǰȱŽȱ›·’·DZȱȃŽȱȁ–˜–Ž—Ȃȱžȱœ˜ž™³˜—ǯȱ Œ’Ž—ŒŽœȱ ‘ž–Š’—Žœȱ Žȱ ˜–™Š—’Žȱ Žȱ ·œžœȱ ǻŠ——·Žœȱ ŗşŜŖǼȄǰȱ Cristianesimo nella storia ǻ·ŒŽ–‹›Žȱ ŘŖŗŞǼDzȱ ȃȱ Žœž’ȱ Š¢ȱ˜ȱ Ž’—ȱ •˜‹Š•ǵȱ ŽŒ˜—ȱ Š’ŒŠ—ȱ ˜ž—Œ’•ǰȱ —Œž•ž›Š’˜—ǰȱŠ—ȱ’‹Ž›Š’˜—ȱ‘Ž˜•˜¢Ȅǰȱ’—ȱ ǯ ǯȱѢѝюћќѣȱ(ed.), The Oxford Handbook of Jesuits ǻŽ ȱ˜›”Ȭ¡˜›ǰȱŘŖŗŞǼǯ

CINQUIÈME PARTIE: LES RESTAURATIONS AMÉRICAINES

љіѠюȱ ѨџёђћюѠȱ Ѧюљю, La Compañía de Jesús en la construcción nacional: cuestiones hispanoamericanas (siglo XIX) This chapter conducts an investigation from the point of view of a history of secularization into the relationship between political constructions of the Hispanic- American nations in the nineteenth century and the contrasting representations of ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœǯȱ‘’œȱ›Ž•Š’˜—œ‘’™ȱ’œȱœ‘˜ —ȱ˜ȱ‹Žȱ›Ž•ŽŒ’ŸŽȱ˜ȱ‘ŽȱŽ—œ’˜—œȱ‘Šȱ ran through both the processes of national construction, and the national politics ˜ȱ‘Žȱ™Ž›’˜ǯȱ‘Žȱ‘’œ˜›¢ȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱ ’œ™Š—’ŒȬ–Ž›’ŒŠ—ȱ—Š’˜—œȱ’œȱ enlisted in this chapter as the backdrop for exploring the development of an overall perspective for writing the political history of the region. љіѠюȱ ѨџёђћюѠȱ Ѧюљю es profesora-investigadora en el Departamento de œž’˜œȱœ˜‹›Žȱ˜Ÿ’–’Ž—˜œȱ˜Œ’Š•ŽœȱŽȱ•Šȱ—’ŸŽ›œ’ŠȱŽȱ žŠŠ•Š“Š›Šǰȱ·¡’Œ˜ǯȱ ˜Œ˜›Šȱ Ž—ȱ ‘’œ˜›’Šȱ ™˜›ȱ •Šȱ —’ŸŽ›œ’Šȱ Š›Çœȱ ŗȱ Š—‘·˜—Ȭ˜›‹˜——Žǯȱ œ™ŽŒ’Š•’œŠȱ en historia política mexicana, siglos XIX y XX y en historia de la secularización Ž—ȱ ’œ™Š—˜Š–·›’ŒŠǯȱ —›Žȱ œžœȱ ™ž‹•’ŒŠŒ’˜—ŽœDZȱ Roma: el descubrimiento de América ǻ’žŠȱ Žȱ ·¡’Œ˜ǰȱ ŘŖŗŞǼDzȱ ȃ’Žȱ ȱ œ˜žœȱ •Žȱ ›ŽŠ›ȱ Žœȱ ŒŠ‘˜•’šžŽœȱ ‘’œ™Š—˜Ȭ Š–·›’ŒŠ’—œȄǰȱArchives des Sciences Sociales des Religions 178/juillet-septembre (2017); ȃ•ȱ •Ž—žŠ“Žȱ Žȱ •Šȱ œŽŒž•Š›’£ŠŒ’à—ȱ Ž—ȱ •˜œȱ Ž¡›Ž–˜œȱ Žȱ ’œ™Š—˜Š–·›’ŒŠȄǰȱ Ariadna 666 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ histórica. Lenguajes, conceptos, metáforas 5 (2016); Le Laboratoire Démocratique. Le Mexique en Révolution, 1908–1913 (Paris, 2001).

Ѣіљљђџњќȱ іљёђ, Las misiones jesuitas en el siglo XIX. Historiografía de un fantasma Este capitulo argumenta que la historiografía de las misiones del siglo XIX se elaboró a parir de una enajenación, cuando los jesuitas admitieron que dejaban de ser propietarios y portadores legítimos de la experiencia misional jesuítica, ›Š—œ˜›–¤—˜œŽȱŽ—ȱœžœȱ›Šœ›˜œȱŽœ™ŽŒž•Š›Žœǯȱ•ȱŸ˜•ŸŽ›ȱŠȱ•Šœȱ–’œ’˜—Žœǰȱ•˜œȱ“Žœž’Šœȱ se ilusionan con poder recuperar la gestión de las antiguas misiones, pero se Ž—Œ˜—›Š›¤—ȱŒ˜—ȱšžŽȱŽœŠœȱŽœŽ—Ÿ˜•ŸÇŠ—ȱŠȱ›ŠŸ·œȱŽȱœžœȱŒ˜–ž—’ŠŽœȱž—ŠȱŸ’Šȱ •’ø›’ŒŠȱŠžà—˜–ŠȱŽ—ȱŽ•ȱŒ˜—Ž¡˜ȱŽȱž—ȱŽ››’˜›’˜ȱ›Š–Ž—Š˜ȱ™˜›ȱ•ŠœȱžŽ››Šœȱ Žȱ•Šȱ’—Ž™Ž—Ž—Œ’Šǯȱ˜œȱ“Žœž’ŠœȱœŽȱ–˜ŸŽ›¤—ȱŽ—˜—ŒŽœȱŽ—ȱŽ•ȱŽœ™ŠŒ’˜ȱ’—Ž›–Ž’˜ȱ entre las exigencias de las administraciones estatales seculares que les imponen una agenda nacional y los actores locales que buscaran mantener su autonomía en la gestión de las practicas rituales y la memoria. Los jesuitas buscaran construir un espacio propio en el desarrollo de una historiografía científica que œž™˜—›¤ȱ ™Š›Šà“’ŒŠ–Ž—Žȱ ž—ȱ ’—Ž—˜ȱ ™˜›ȱ –Š—Ž—Ž›ȱ œžȱ ™›˜Š˜—’œ–˜ȱ ¢ȱ ž—Šȱ declaración de muerte. Ѣіљљђџњќȱіљёђ es doctor en Antropología por la Universidad de Buenos Aires (2003). Investigador del CONICET y profesor de la Universidad Nacional de San Martín. Ha publicado el libro Religión y Poder en las Misiones Guaraníes (2009), Premio de Latin American Studies Association (Toronto, 2010) y dos colecciones de •’‹›˜œȱ›Ž•Š’Ÿ˜œȱŠȱ•Šȱ‘’œ˜›’ŠȱŽȱ•Šȱ˜–™ŠÛNJȱŽȱ ŽœøœȱŽ—ȱ™Ž›œ™ŽŒ’ŸŠȱŒ˜–™Š›Š’ŸŠDZȱ Saberes de la Conversión. Jesuitas, indígenas e Imperios Coloniales en las Fronteras de la Cristiandad (2011) y Las Misiones Jesuiticas antes y despues de la restauración de la Compañía de Jesús (en colaboracion con L. ќџџђюȱy E. ќљќњяќ, 2014), ademas de —ž–Ž›˜œ˜œȱŽ—œŠ¢˜œȱœ˜‹›Žȱ•Šȱ‘’œ˜›’ŠȱŽȱ•Šœȱ–’œ’˜—Žœȱ¢ȱ•ŠȱŽ—˜‘’œ˜›’ŠȱŽȱ–·›’ŒŠȱ del Sur. Ha sido becario de la Fundación Alexander von Humboldt y la Wenner ›Ž—ȱ˜ž—Š’˜—ȱ˜›ȱ—‘›˜™˜•˜’ŒŠ•ȱŽœŽŠ›Œ‘ǯ

ђџћюћёќȱ ќџџђѠȱ ќћёќҟќ, La historiografía de los siglos XIX y XX y la reintroducción de los jesuitas en la memoria nacional de Brasil ‘’œȱŒ‘Š™Ž›ȱŽ¡™•˜›Žœȱ‘Žȱ Š¢œȱ’—ȱ ‘’Œ‘ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱ›Š£’•ȱ Šœȱ›Ž™›ŽœŽ—Žȱ by the Instituto Histórico Geografico Brasileiroȱǻ Ǽǰȱ‘Žȱ’—œ’ž’˜—ȱ˜ž—Žȱ’—ȱŗŞřŞȱ with imperial authority to write the history of the “Brazilian nation”. Through an examination of the journal of the Institute from its foundation to 1940, it will be shown ‘˜ ȱ’—ȱ‘ŽȱŠ›Œȱ˜ȱŗŖŖȱ¢ŽŠ›œȱ‘Žȱ Žœž’œȱœ‘’Žȱ›˜–ȱ‹Ž’—ȱ™›ŽœŽ—Žȱ’—ȱŠȱ—ŽŠ’ŸŽȱ џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 667 light —from the time of the Society’s 1759 expulsion, it was seen as a “Estado dentro do Estado” (State within the State)— to a positive one, as the institution that helped found Brazil. This change in view can be attributed to a number of factors: Brazil’s political transition from being part of an empire to a republic; the consolidation of a new historiographical paradigm in Brazil; the recovery of the Society’s prestige in areas such as education; and the loss of the central role of the Instituto Histórico Geografico Brasileiro for the writing of national history. ђџћюћёќȱќџџђѠȱќћёќҟќǰȱ™›˜Žœ˜›ȱŽ—ȱ•Šȱ˜—’ÇŒ’Šȱ—’ŸŽ›œ’ŠŽȱŠà•’ŒŠȱŽȱ¨˜ȱ Paulo. Licenciado en Filosofía y Letras con especialización en Historia por la Pontificia —’ŸŽ›œ’ŠȱŠà•’ŒŠȱ ŠŸŽ›’Š—ŠDzȱ˜Œ˜›ȱŽ—ȱ ’œ˜›’Šȱ™˜›ȱ•Šȱ—’ŸŽ›œ’ŠȱŽȱ¨˜ȱŠž•˜ǯȱ Profesor titular del Departamento de Historia, de la Pontificia Universidade Católica Žȱ ¨˜ȱ Šž•˜ȱ ¢ȱ ™›˜Žœ˜›ȱ Ž•ȱ ™›˜›Š–Šȱ Žȱ ˜Œ˜›Š˜ȱ Ž—ȱ ’¹—Œ’Šȱ Šȱ Ž•’’¨˜ȱ Žȱ •Šȱ misma institución. Desde 2006 forma parte del sistema de Investigación del Brasil con proyectos aprobados por el Conselho Nacional de Pesquisa, CNPq siendo varios de estos ™›˜¢ŽŒ˜œȱœ˜‹›Žȱ•Šœȱ–’œ’˜—ŽœȱŽȱ•Šȱ˜–™ŠÛNJȱŽȱ ·œžœȱŽ—ȱ•Šȱ–Š£à—’ŠȱŒ˜•˜—’Š•ǯ

юіњђȱюљђћѧѢђљюȱѨџўѢђѧ, Memoria e historiografía en Chile entre la “antigua” y “nueva” Compañía de Jesús Delimitamos y comentamos los principales ejes de discusión que se desarrollaron en •Šœȱȃ ˜›—ŠŠœȱ’—Ž›—ŠŒ’˜—Š•Žœȱœ˜‹›Žȱ–’œ’˜—Žœȱ“Žœž’ŠœȄȱŽȱŠ—’Š˜ȱŽȱ‘’•ŽȱǻŘŖŗŚǼǰȱŽ—ȱ ˜›—˜ȱŠȱ•ŠȱŒ˜¢ž—ž›ŠȱŽȱŽ¡™ž•œ’à—Ȧ›ŽœŠž›ŠŒ’à—ǯȱ˜œȱ˜Œ˜œȱŽȱŠ—¤•’œ’œȱŽœ¤—ȱŽ’—’˜œȱ por una serie de conceptos recurrentes entre los expositores: “antigua” vs “nueva” Compañía, vacío, interrupción, renovación, reencuentro, tradición/continuidad, innovación, restitución igual/diferente, etc.; y por los problemas vinculados con: a) el Ž¡’•’˜ȱŽȱ•˜œȱŽ¡™ž•œ˜œDzȱ‹Ǽȱ•Šœȱ›Ž™›ŽœŽ—ŠŒ’˜—ŽœȱŒ˜—œ›ž’Šœȱ™˜›ȱŽœ˜œȱø•’–˜œȱŽ—ȱ›Ž•ŠŒ’à—ȱ con su evaluación de la coyuntura presente, del pasado y del futuro (de la Orden, de •Šȱ›’œ’Š—ŠǼDzȱŒǼȱ•Šȱ˜–™ŠÛNJȱ™˜œȬŗŞŗŚȱŽ—ȱ–·›’ŒŠȱ¢ȱœžȱ›Ž•ŠŒ’à—ȱŒ˜—ȱ•˜œȱŽœŠ˜œȱ nacionales; d) la Compañía post-1814 y su memoria e historiografía del proceso. юіњђȱюљђћѧѢђљюȱѨџўѢђѧ es Docteur en Histoire et Civilisations por la EHESS y Profesor Titular del Instituto de Historia de la Pontificia Universidad Católica de Chile. Sus líneas de trabajo incluyen la antropología histórica de lo religioso en –·›’ŒŠȱŒ˜•˜—’Š•ǰȱ•Šœȱ–’›ŠŒ’˜—Žœȱ’—ÇŽ—ŠœȱŽ—ȱŽ•ȱŸ’››Ž’—Š˜ȱ™Ž›žŠ—˜ȱ–Ž›’’˜—Š•ǰȱ ŠœÇȱ Œ˜–˜ȱ •˜œȱ –Žœ’£Š“Žœȱ Œž•ž›Š•Žœȱ ¢ȱ •Šœȱ ›Ž•ŠŒ’˜—Žœȱ ™•ž›’·—’ŒŠœȱ Ž—ȱ Œ˜—Ž¡˜œȱ urbanos. Entre sus publicaciones destacan: Las liturgias del poder. Celebraciones públicas y estrategias persuasivas en Chile colonial, 1609–1709 (2001); Fiesta, rito y política: del Chile borbónico al republicanoȱǻŘŖŗŚǼǯȱŠ–‹’·—ȱ‘Šȱœ’˜ȱŽ’˜›ȱŽDZȱAmérica colonial. Denominaciones, clasificaciones e identidades (2010) y América en diásporas. 668 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

Esclavitudes y migraciones forzadas en Chile y otras regiones americanas, siglos XVI–XIX (2017). Actualmente se encuentra preparando la edición de las cartas anuas de la viceprovincia chilena de la Compañía en el siglo XVII.

іќѣюћћіȱ іѧѧќџѢѠѠќ, The New World of the New Society of Jesus: Giovanni Antonio Grassi and his Notizie varie sullo stato presente della Repubblica degli Stati Uniti (1818) ‘’œȱ ŽœœŠ¢ȱ Ž¡Š–’—Žœȱ ‘Žȱ ’ž›Žȱ ˜ȱ ’˜ŸŠ——’ȱ —˜—’˜ȱ ›Šœœ’ȱ ǻŗŝŝśȮŗŞŚşǼǰȱ ›˜–ȱ Ž›Š–˜ǰȱ Š•¢ǰȱŠ—ȱŠȱ–Ž–‹Ž›ȱ˜ȱ‘Žȱœž™™›ŽœœŽȱ˜Œ’Ž¢ȱ˜ȱ Žœžœǰȱ ‘˜ȱœ™Ž—ȱœŽŸŽ›Š•ȱ ¢ŽŠ›œȱ’—ȱ‘Žȱ—’ŽȱŠŽœȱ’—ȱ‘Žȱ•ŽŠȱž™ȱ˜ȱ‘Žȱ˜Œ’Ž¢Ȃœȱ›Žœ˜›Š’˜—ȱǻŗŞŗŖȮŗŝǼǯȱ ›Šœœ’ȱ ŠœȱŽŽ™•¢ȱ’—Ÿ˜•ŸŽȱ’—ȱ‘’œȱ™‘ŠœŽȱ˜ȱ Žœž’ȱŠŒ’Ÿ’’ŽœȱŠ—ȱŽŸ˜Žȱ‘’–œŽ•ȱŠ‹˜ŸŽȱŠ••ȱ ˜ȱ‘Žȱ›Ž˜›Š—’£Š’˜—ȱ˜ȱ Ž˜›Ž˜ —ȱ—’ŸŽ›œ’¢ǰȱ ’‘ȱŠȱ™˜•’Œ¢ȱ˜ȱ˜™Ž——Žœœȱ˜ȱ—Ž ȱ methods of teaching and admission of students that led to the great success of the institution. In addition, the essay analyses the text, Notizie varie sullo stato presente della Repubblica degli Stati Uniti,ȱ™ž‹•’œ‘Žȱ˜—ȱ ›Šœœ’Ȃœȱ›Žž›—ȱ˜ȱ Š•¢ȱ’—ȱŗŞŗŞȱŠ—ȱ ›Ž™ž‹•’œ‘Žȱ ’ŒŽȱ’—ȱœž‹œŽšžŽ—ȱ¢ŽŠ›œǯȱ —ȱ‘’œȱœ‘˜›ȱ™Š–™‘•Žǰȱ ›Šœœ’ȱ˜ž•’—Žœȱ‘Žȱ distinctive characteristics of the new American Republic by providing different examples, from economic statistics to observations about customs. For the Italian reader, the text highlights the difficulties for prospective immigrants of settling into American society because of its modernity. At the same time, it highlights the freedom that the Catholic Church could enjoy thanks to the American constitutional system that had no state religion and the co-existence of numerous denominations. іќѣюћћіȱіѧѧќџѢѠѠќ insegna dal 2003 Storia delle Americhe in età moderna e dal 2015 anche Storia moderna presso il Dipartimento di Lettere, Arti e Scienze œ˜Œ’Š•’ȱ Ž••Ȃ—’ŸŽ›œ’¥ȱ ȃ ǯȱ Ȃ——ž—£’˜Ȅȱ ’ȱ ‘’Ž’ȬŽœŒŠ›ŠDzȱ ’ŒŽ›ŒŠ˜›Žȱ ™›Žœœ˜ȱ l’Istituto Storico Italiano per l’Età moderna e contemporanea, Roma (1996–1999) e ™›Žœœ˜ȱ•Šȱ ’ž—ŠȱŽ—›Š•Žȱ™Ž›ȱ•’ȱž’ȱ˜›’Œ’ǰȱ˜–ŠȱǻŗşşşȮŘŖŖŘǼǯȱ ȱœž˜’ȱœž’ȱ™’ùȱ recenti vertono sulle missioni cattoliche e la circolazione delle conoscenze nell’età della prima globalizzazione. È stato visiting professor a Parigi presso l’EHESS e •Ȃ—’ŸŽ›œ’·ȱ Žȱ Š›’œŝȬ’Ž›˜Dzȱ Šȱ ›Š—Œ˜˜›Žȱ ™›Žœœ˜ȱ ’•ȱ Š¡Ȭ•Š—Œ”ȱ —œ’žȱ û›ȱ Europaïsche Rechtgeschichte. Tra le sue pubblicazioni recenti Governare le missioni, conoscere il mondo nel XVII secolo. La Congregazione pontificia de Propaganda Fide, (Viterbo, 2018); con A. ќљћюџȱe M. юћѓіљіѝѝќ, eds, Chiese e nationes a Roma: dalla Scandinavia ai Balcani, secoli XV–XVIII (Roma, 2017). џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 669

SIXIÈME PARTIE: 3ȱȱ3ȱDZȱȂ ȱȱȂ 

юяіћюȱюѣќћђ, La continuità raccontata: la nuova missione del Madurai ȱ ™Š›’›Žȱ Š••Šȱ –Ž¥ȱ Ž•’ȱ Š——’ȱ ›Ž—Šȱ Ž••Ȃ˜ŒŽ—˜ȱ •Šȱ ˜–™Š—’Šȱ ’ȱ Žœùȱ œ’ȱ ristabilisce in India, per un breve periodo nel nord del paese (Bengala) e quindi a sud, nel Tamil Nadu. La nuova missione del Madurai, sotto la guida del provinciale ˜œŽ™‘ȱ Ž››Š—ǰȱ ™ž—Šȱ Šȱ Ž’—’›œ’ȱ ’—ȱ œ›ŽŠȱ Œ˜—’—ž’¥ȱ Œ˜—ȱ •Žȱ –’œœ’˜—’ȱ ’—’Š—Žȱ dell’antica Compagnia precedenti alla soppressione, in un tentativo di racconto che, attraverso le nuove lettere dei missionari, sottolineano quella che ho proposto di definire come una “continuità raccontata”. La realtà mostra invece che accanto a elementi di lunga durata sono altrettanto evidenti tratti di discontinuità rispetto alle esperienze pregresse. Dopo avendo ricostruito gli esordi della missione, il contributo prende in esame alcuni esempi che illustrano il mutare delle strategie di evangelizzazione dei gesuiti nel Madurai e l’adattamento al nuovo contesto coloniale, caratterizzato dalla Compagnia delle Indie britannica e dal rafforzamento della presenza dei missionari protestanti. юяіћюȱюѣќћђ is Associate Professor in Early-Modern History at the University of Macerata. Her research interests combine institutional history, religious history Š—ȱŒž•ž›Š•ȱ‘’œ˜›¢ǰȱ ’‘ȱ™ž‹•’ŒŠ’˜—œȱ˜—ȱ Žœž’œȱ’—ȱžœœ’ŠǰȱŠ—’Ȭ Žœž’’œ–ǰȱŠ•Š‹Š›ȱ ›’ŽœǰȱŒ˜—ŸŽ›œ’˜—œȱŠ—ȱ Žœž’ȱ–’œœ’˜—œȱ’—ȱ —’Šǯȱ‘ŽœŽȱ’—Œ•žŽDZȱLe astuzie dei gesuiti. Le false Istruzioni segrete della Compagnia di Gesù e la polemica antigesuita nei secoli XVII e XVIII (Roma-Salerno, 2000; English trans. 2005); I gesuiti. Dalle origini alla soppressione, 1540–1773 (Roma-Bari, 2004; Spanish trans. 2007); Una strana alleanza. La Compagnia di Gesù in Russia dal 1772 al 1820 (2010); S. юѣќћђȱet V. юѣђћію, Missioni, saperi e adattamento tra Europa e imperi non cristiani (Macerata, 2015); S. юѣќћђ, V. юѣђћію, S. юѠѡќџђȱ et C. ђѡџќљіћі, eds, Compel People to Come In. Violence and Catholic Conversions in the Non-European World (Rome, 2018).

љюѢёђȱ џѢёѕќњњђ, Les missions jésuites contemporaines en Afrique et à Madagascar ˜—ȱ™›ŽœŽ—Žȱ ’‘’—ȱ‘Žȱ‘’œ˜›’˜›Š™‘¢ȱ˜ȱ‘Žȱ˜Œ’Ž¢Ȃœȱ›Žœ˜›Š’˜—ǰȱ‘Žȱ Žœž’ȱ –’œœ’˜—œȱ˜ž—Žȱ›˜–ȱŗŞŚŚȱȯ˜—ȱ˜ž›‹˜—ȱǻ™›ŽœŽ—ȬŠ¢ȱ·ž—’˜—ȱ œ•Š—Ǽǰȱ‘Žȱœ–Š••ȱ islands to the north of Madagascar, then Madagascar itself— inaugurated a new period of history. These missions were distinguished by their location (the islands of the South-West Indian Ocean), their French colonial context, and their missionary work (especially in schools). A second phase opened up outside the French colonial space, with the missions of (former) Northern Rhodesia (Upper Zambezi), that under Leopold II of Kwango (in present-day Democratic Republic of the Congo), 670 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

Š—ȱŠȱ›Žž›—ȱ˜ȱ˜£Š–‹’šžŽȱ’—ȱŗŞşŗǯȱ Žœž’ȱ–’œœ’˜—Š›’ŽœȱŠ™™•’ŽȱŒ˜––˜—ȱ™ŠŽ›—œȱ to all of these missions with particular attention given to elite training and social issues. They demonstrated a marked interest in the human sciences at the service of ‘Žȱ–’œœ’˜—ȱǻŽœ™ŽŒ’Š••¢ȱ’—ȱ Ž˜›Š™‘¢ǰȱ ’œ˜›¢ǰȱ‘—˜•˜¢ȱŠ—ȱ—‘›˜™˜•˜¢ǼȱŠ—ȱ Ž›ŽȱŠŒ’ŸŽȱŠŽ—œȱ˜ȱȁ’—’Ž—’£Š’˜—Ȃȱœ˜ž‘ȱ‹¢ȱ˜–ŽȱŠȱ‘Žȱ’–Žǯ љюѢёђȱ џѢёѕќњњђǰȱ ™›˜ŽœœŽž›ȱ ·–·›’Žȱ Žȱ •Ȃ—’ŸŽ›œ’·ȱ ¢˜—ȱ Řǰȱ Ž—œŽ’—Žȱ Šžȱ  Š—Šȱ Š—œȱ •Žȱ ŒŠ›Žȱ Žȱ •Šȱ Œ˜˜™·›Š’˜—ȱ ŠŸŠ—ȱ Ȃ¹›Žȱ ™›˜ŽœœŽž›ȱ Š›··ȱ ¥ȱ •Šȱ ·ž—’˜—ǰȱ™ž’œȱŽ—œŽ’—Š—ȱŒ‘Ž›Œ‘Žž›ȱ¥ȱ•Ȃ—’ŸŽ›œ’·ȱŽȱ¢˜—ȱ˜ùȱ’•ȱœ˜ž’Ž—ȱž—Žȱ‘¸œŽȱ de 3¸–ŽȱŒ¢Œ•Žǰȱǻ ’œ˜’›Žȱ›Ž•’’ŽžœŽȱŽȱ•Šȱ·ž—’˜—ǰȱŠ›’œǰȱŗşŞŚǼǰȱŽȱž—Žȱ‘¸œŽȱȂ1ŠȱǻLa politique missionnaire du Saint-Siège sous Léon XIII, 1878–1903, Collection de l’EFR, ŠŒŒŽœœ’‹•ŽȱŽ—ȱ•’—ŽǼǯȱ •ȱŠȱ—˜Š––Ž—ȱ™ž‹•’·ȱž—Žȱœ¢—‘¸œŽȱœž›ȱMissions chrétiennes et colonisation ǻŠ›’œǰȱŘŖŖŚȱDzȱ›ŠžŒ’˜—ȱŽ—ȱ’Š•’Ž—ȱŘŖŖŝǼȱŽȱŠȱ’›’·ȱŠŸŽŒȱ ǯǯȱѢџюћёȱle dictionnaire Le Monde du catholicisme (Paris, 2017).

SEPTIÈME PARTIE : ȱȱ ȱ   ȱȱ ȱ e SIÈCLE 1.ȱȂѕіѠѡќџіќєџюѝѕіђȱёђȱљюȱќњѝюєћіђȱюѢȱ eȱѠіѽѐљђ

ђџљюȱ ѕіћѐѕіљљюȱ юѤљіћє, La identidad de la Compania de Jesús ante su Restauración ‘’œȱŒ‘Š™Ž›ȱŽ¡™•˜›Žœȱ‘Žȱ™›˜ŒŽœœȱ‹¢ȱ ‘’Œ‘ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ ŽœžœȱŠ›’Œž•ŠŽȱ’œȱ™›ŽȬ Restoration identity. Due to its foundational traits, the Society was perhaps one of the ecclesiastical organizations with greater clarity regarding the boundary between ‘Šȱ ‘’Œ‘ȱ Šœȱȃ’—Ž›—Š•ȄȱŠ—ȱȃŽ¡Ž›—Š•Ȅȱ˜ȱ‘Žȱ˜Œ’Ž¢ǯȱ Žœž’œȱŽŸŽ•˜™ŽȱŠȱ˜ž‹•Žȱ language to reflect this differentiation: one was used to address its members —most often related to the Spiritual Exercises— and another one was created specifically ˜›ȱ˜žœ’Ž›œǯȱ‘’œȱœŽŒ˜—ȱ•Š—žŠŽȱ ˜ž•ȱ™›˜žŒŽȱ‘Žȱ’œŒ˜ž›œŽȱ‘Šȱ‘Žȱ Žœž’œȱ constructed in regards to their identity. Through a variety of discursive forms, Žœž’œȱ™›ŽœŽ—Žȱ‘Ž–œŽ•ŸŽœȱ ’‘ȱŠȱŸ’Ž ȱ˜ȱ‹Ž’—ȱ›ŽŒ˜—’œŽȱŠœȱŠȱž—’Žȱ‹˜¢ȱ‘Šȱ œ˜ž‘ȱ˜ȱŽ—Œ˜–™Šœœȱ‘Ž’›ȱ™Š•™Š‹•Žȱ›Ž’˜—Š•ȱŠ—ȱȁ™›˜Žœœ’˜—Š•Ȃȱ’Ž›Ž—ŒŽœǯȱ’‘’—ȱ ‘’œȱ ›Š–Žǰȱ ‘Žȱ ȁ™Ž›œŽŒž’˜—Ȃȱ ˜ȱ ‘Žȱ ˜Œ’Ž¢ȱ Œ˜—œ’žŽȱ ¢Žȱ Š—˜‘Ž›ȱ ž—Š–Ž—Š•ȱ identificatory point of union. This chapter attempts to recover this construction ‘›˜ž‘ȱ Žœž’ȱ‘’œ˜›’˜›Š™‘¢ȱ ›’Ž—ȱ‹¢ȱ–Ž–‹Ž›œȱ˜ȱ‘Žȱ˜Œ’Ž¢ǯ ђџљюȱ ѕіћѐѕіљљюȱ юѤљіћє es profesora del Departamento de Historia de la —’ŸŽ›œ’Šȱ ‹Ž›˜Š–Ž›’ŒŠ—Šǰȱ’žŠȱŽȱ·¡’Œ˜ǯȱŽȱ‘Šȱ˜Œž™Š˜ȱŽ•ȱŽ—à–Ž—˜ȱŽȱ•Šȱ predicación jesuita en el siglo XVII y su relación con las culturas de la oralidad y los textos impresos. Es fundadora de la línea de investigación “Construcción retórica de la ›ŽŠ•’ŠDZȱ˜–™ŠÛNJȱŽȱ ŽœøœȄǯȱž˜›ŠȱŽȱ•˜œȱ•’‹›˜œȱDe la Compositio Loci a la República џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 671 de las Letras. Predicación jesuita en el siglo XVII novohispanoȱǻ’žŠȱŽȱ·¡’Œ˜ǰȱŘŖŖŚǼDzȱEl sermón de misión y su tipología. Antología de sermones en español, náhuatl e italiano (Ciudad Žȱ ·¡’Œ˜ǰȱ ŘŖŗřǼǯȱ ŒžŠ•–Ž—Žȱ Œ˜˜›’—Šȱ Ž•ȱ ™›˜¢ŽŒ˜ȱ ȃŠœȱ ˜›–Šœȱ ’œŒž›œ’ŸŠœȱ Ž—ȱ Ž•ȱ ›¤—œ’˜ȱŠȱ•Šȱ˜Ž›—’ŠȄǰȱ¢ȱŽœȱŒ˜Ž’˜›ŠȱŽȱLexicón de las formas discursivas cultivadas por la Compañía de JesúsȱǻȬ‹˜˜”ȱŽȱ’–™›Žœ˜ǰȱ’žŠȱŽȱ·¡’Œ˜ǰȱŘŖŗŞǼǯ

іѐѕђљюȱюѡѡќ, La soppressione della Compagnia di Giulio Cesare Cordara e le critiche a un secolo dalla rinascita ••Ȃ’—˜–Š—’ȱŽ••Šȱœ˜™™›Žœœ’˜—ŽȱŽ••Šȱ˜–™Š—’Šȱ’ȱ Žœùǰȱ˜›—Š˜ȱŠ•ȱœž˜ȱŒŠœŽ••˜ȱ —Š’˜ȱ’ȱŠ•Š–Š—›Š—Šǰȱ ’ž•’˜ȱŽœŠ›Žȱ˜›Š›ŠȱǻŗŝŖŚȮŞśǼȱ’—’£’ŠŸŠȱŠȱœŒ›’ŸŽ›Žȱ•ŽȱœžŽȱ riflessioni intorno agli avvenimenti che avevano condotto alla soppressione del suo ordine. Una scrittura in cui si mescolavano generi letterari diversi (dalle epistole alla storia generale e particolare) e che dava corpo a una voce anomala e dissonante rispetto al panorama dell’epoca: niente complotti, nessuna escatologia, ma una ricostruzione storica delle vicende che portarono Clemente XIV alla Dominus ac Redemptor. In quelle centinaia di pagine Cordara, ripercorrendo l’atavica tradizione antigesuitica, riconduceva la decisione papale alla volontà divina di punire l’orgoglio gesuitico. Quest’ultimo non era quello delle accuse dei philosophes, ma un orgoglio di Œ˜›™˜ǯȱ—Šȱ’—Ž›™›ŽŠ£’˜—ŽȱŒ‘ŽȱžȱŒ›’’ŒŠŠȱ—Ž••Šȱ›’Œ˜œ’ž’Šȱ˜–™Š—’Šȱ’ȱ Žœùǯ іѐѕђљюȱюѡѡќ, ricercatore di storia moderna presso l’Università di Modena e Reggio Emilia, ha conseguito il dottorato presso la Scuola Normale di Pisa. È stata Marie Curie fellow presso l’EHESS di Parigi. Ha lavorato presso varie istituzioni italiane e straniere. I suoi interessi sono legati alla storia politico-religiosa dell’età –˜Ž›—ŠǰȱŽ••Šȱ˜–™Š—’Šȱ’ȱ ŽœùȱŽȱŽ••ŠȱŒ˜—›˜ŸŽ›œ’ŠȱŽ’ȱ›’’ȱŒ’—Žœ’ȱ—Ž•ȱ’‹Š’˜ȱ europeo. Tra le sue pubblicazioni più recenti, La Compagnia divisa. Il dissenso nell’ordine gesuitico tra ’500 e ’600 (Brescia, 2009; Città del Messico, 2016). Ha curato Joachim Bouvet. L’imperatore della Cina (Milano, 2015); con A. џќѠѝђџі, Trent and Beyond. The Council, other Powers, other Cultures (Turnhout, 2017); con A. юџѧюѧіȱe D. ќѐіӄѡ҂, Eretici e dissidenti tra Europa occidentale e orientale, secoli XVI–XVIII (Padova, 2018).

ѼџюџёȱђѣђѢ, Aggiornamenti hagiographiques (XVIIème–XXème siècles) ŽœȱŒŠžœŽœȱŽœȱœŠ’—œȱ“·œž’Žœȱ˜ŒŒž™Ž—ȱ’—·—’Š‹•Ž–Ž—ȱž—Žȱ™•ŠŒŽȱ™›’Ÿ’•·’·ŽȱŠ—œȱ le nouveau sanctoral catholique post–tridentin des XVII¸–Ž et XVIII¸–Žȱœ’¸Œ•ŽœǯȱŠ’œȱ Œ˜––Ž—ȱ–Žœž›Ž›ȱ•Ȃ’–™ŠŒȱœž›ȱ•Šȱ•˜—žŽȱž›·ŽȱŽȱ•Šȱœž™™›Žœœ’˜—ȱŽȱ•Šȱ˜–™Š—’Žȱ Žȱ ·œžœǰȱ šž’ȱ —Žȱ Œ˜žŸ›Žȱ šžȂž—Žȱ ™·›’˜Žȱ •’–’·Žȱ Ȃž—Žȱ šžŠ›Š—Š’—Žȱ ȂŠ——·Žœǰȱœž›ȱ •ȂŠŸŠ—Œ·ŽȱŽȱŒŽœȱŒŠžœŽœȱǵȱŠȱ™›˜–˜’˜—ȱŽȱ•ŠȱœŠ’—Ž·ȱ“·œž’ŽȱŠ’ȱŠ™™Š›ŠÉ›Žȱž—Žȱ œ·›’ŽȱŽȱ’œŒ˜—’—ž’·œȱŽ–™˜›Ž••ŽœȱŒŠ›ŠŒ·›’œ·Žœȱ™Š›ȱŽœȱ™·›’˜ŽœȱŽȱ›Ž•Š—ŒŽȱŽȱŽȱ •ŠŽ—ŒŽȱ›Ž•··Žœȱ™Š›ȱ•Šȱ™›˜žŒ’˜—ȱ‘Š’˜›Š™‘’šžŽȱŽȱœŠȱ’žœ’˜—ǯȱ—ȱ™Žžȱ¥ȱŒŽȱ 672 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

·Š›ȱ ·ŠŽ›ȱ ›˜’œȱ ™‘ŠœŽœȱ DZȱ ŗśŚŖȮŗŝŝřǰȱ ŗŝŝřȮŗŞśŖǰȱ ŗŞśŖȮŗşŖŖǯȱ •ȱ Š™™Š›ŠÉȱ Š•˜›œȱ ž—ȱ ™‘·—˜–¸—Žȱ Žȱ ·ŒŠ•ŠŽȱ Žȱ Žȱ ·œ¢—Œ‘›˜—’œŠ’˜—ȱ ’–™˜›Š—ȱ Ž—›Žȱ •Žȱ Ž–™œȱ Ÿ·Œžȱ Žœȱ œŠ’—œȱ Žȱ •Šȱ ˜–™Š—’Žȱ Žȱ •Žȱ Ž–™œȱ Žȱ •Šȱ ›ŽŒ˜——Š’œœŠ—ŒŽȱ ˜’Œ’Ž••Žǯȱ Žȱ ™˜žŸ˜’›ȱŽȱ·Œ’œ’˜—ȱŽ—ȱŽ›—’Ž›ȱ›Žœœ˜›ȱŽœȱ’—œ’ž’˜—œȱ›˜–Š’—ŽœȱŽȱŽȱ•Šȱ™Š™Šž·ȱ Žœȱ’Œ’ȱ·Ž›–’—Š—ȱ¸œȱ•Ȃ·™˜šžŽȱȂ›‹Š’—ȱ ȱǻŗŜŘřȮŗŜŚŚǼǰȱ–Š’œȱ™•žœȱŽ—Œ˜›Žȱœ˜žœȱ •Žȱ ™˜—’’ŒŠȱ Žȱ Ž—˜Éȱ  ȱ ǻŗŝŚŖȮŗŝśŞǼǰȱ Žȱ ’Žȱ ȱ ǻŗŞŚŜȮŗŞŝŞǼȱ Žȱ Žȱ ·˜—ȱ  ȱ ǻŗŞŝŞȮŗşŖřǼǯȱȂ·žŽȱžȱŒŠœȱŽȱŽ›˜ȱ•ŠŸŽ›ȱǻŗśŞŖȮŗŜśŚǼǰȱ–’œœ’˜——Š’›ŽȱŽȱŠ™â›Žȱ Žœȱ ŽœŒ•ŠŸŽœȱ —˜’›œȱ Žȱ ˜•˜–‹’Žȱ ǻŠ›‘Š¸—Žȱ Žȱ •Šœȱ —’ŠœǼȱ ™Žžȱ Š•˜›œȱ œŽ›Ÿ’›ȱ Žȱ •Š‹˜›Š˜’›ŽȱȂŠ—Š•¢œŽȱœž›ȱ•Šȱ•˜—žŽȱž›·Žȱžȱ’œŒ˜ž›œȱ‘Š’˜›Š™‘’šžŽȱŽ—ȱ˜›Š—ȱ l’occasion de reconstruire l’arc temporel et le lien transversal entre les XVII¸–Ž, XVIII¸–Ž, XIX¸–Žȱ œ’¸Œ•Žœȱ ™Š›ȱ ž—Žȱ •ŽŒž›Žȱ ŠŽ—’ŸŽȱ Žœȱ œ˜ž›ŒŽœȱ ‘Š’˜›Š™‘’šžŽœȱ ™ž‹•’·ŽœǯȱŽ•Šȱ™Ž›–ŽǰȱȂž—Žȱ™Š›ǰȱŽȱ–˜—›Ž›ȱ•Ȃ·›˜’ŽȱŽȱ’—’–Žȱ’–‹›’ŒŠ’˜—ȱŽ—›Žȱ ›‘·˜›’šžŽǰȱ ‘·˜•˜’Žȱ Žȱ ‘’œ˜’›Žǰȱ ȂŠž›Žȱ ™Š›ǰȱ Žȱ –Ž›Žȱ Ž—ȱ ·Ÿ’Ž—ŒŽȱ •ȂŽ˜›ȱ Žȱ ›Žœ¢—Œ‘›˜—’œŠ’˜—ȱžȱŸ·ŒžȱŽȱžȱŒž•ŽǰȱŽǰȱŽ—’—ǰȱŽȱœ˜ž•’—Ž›ȱ•Šȱ™•Šœ’Œ’·ȱŽœȱ˜›–Žœȱ žȱ ›·Œ’ȱ Žȱ •Žž›ȱ ŠŠ™Š’˜—ȱ ¥ȱ •Šȱ ™˜•’’šžŽȱ Žȱ Š‹›’šžŽȱ Žœȱ œŠ’—œȱ ™Š›ȱ •Ȃ’—œ’ž’˜—ȱ ›˜–Š’—ŽȱŽ—›Žȱ·™˜šžŽȱ–˜Ž›—ŽȱŽȱ·™˜šžŽȱŒ˜—Ž–™˜›Š’—Žǯ Ѽџюџёȱ ђѣђѢǰȱ —·ȱ Ž—ȱ ŗşśŚǰȱ Š›··ȱ Ȃ‘’œ˜’›Žȱ Ž—ȱ ŗşŞŗǰȱ ˜ŒŽž›ȱ Ž—ȱ ‘’œ˜’›Žȱ de l’EHESS en 2011 (Le discours hagiographique dans l’Europe catholique du Moyen Age à l’époque contemporaine (XIIIème–XXème siècle). Théologie, rhétorique, histoireǯȱ ǯȱ ђѣђѢȱet P.-A. юяџђ. “ La extension continental del restablecimiento: la vuelta de las causas de los santos” ; P.-A. юяџђ, E. юџёђћюѠȱŽȱ ǯȬ ǯȱ ќњђѧȱќџїю, La Compania de Jesus en America latina despues de la Restauracion: los simbolos restaurados ǻ’žŠȱŽȱŽ¡’Œ˜ǰȱŘŖŗŚǼDzȱ ǯȱђѣђѢȱet P.-A. юяџђǰȱ“Rythmes de l’hagiographie DZȱ•ŽȱŒŠœȱŽœȱ“Žž—ŽœȱœŠ’—œȱŽȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȄǰȱŒ˜—›’‹ž’˜—ȱŠžȱ˜••˜šžŽȱ ’—Ž›—Š’˜—Š•ǰȱȃ›˜Œ¸œȱŽȱŒŠ—˜—’œŠ’˜—ȱŽȱ‘Š’˜›Š™‘’Žȱǻ e-XXeȱœǯǼȄǰȱ—’ŸŽ›œ’·ȱ Ȃ›•·Š—œǰȱŞȬşȱ·ŒŽ–‹›ŽȱŘŖŗŜǰȱȱŠŒŽœȱ¥ȱ™Š›ŠÉ›Žȱ’—ȱǯȱюѠѡюєћђѡѡіȱet C. ђћќѢѥǰȱ ·œǯǰȱProcès de canonisation et hagiographie XVIe–XXe siècles ; “La fabrique d’un saint –’œœ’˜——Š’›Žȱ“·œž’ŽȱŠ—œȱ•Šȱ•˜—žŽȱž›·Žȱǻ e, XVIIIe et XIXeȱœ’¸Œ•ŽœǼȱDZȱŽ›˜ȱ •ŠŸŽ›ȱ ǻŗśŞŖȭŗŜśŚǼȱ Ž—›Žȱ ›‘·˜›’šžŽǰȱ ‘·˜•˜’Žȱ Žȱ ‘’œ˜’›ŽȄǰȱ ’—ȱ Les Dossiers du GRIHL (en ligne), « Lire et écrire des vies de saints : regards croisés XVIIe/ XIXe siècles », 2015-01, http://www.revues.org

ќяђџѡȱюћіђљѢјȱ , La longue gestation des Monumenta Historica Societatis Iesu The chapter discusses the origins of the series Monumenta Historica Societatis Iesu, begun in Madrid in 1894, and continued in Rome, with the publication of 166 volumes in the series to date. The first part of the essay provides an overview of the relevant literature and archival sources, especially some articles written џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 673

‹¢ȱ‘Žȱ Žœž’œȱ ‘˜ȱ Ž›Žȱ’—Ÿ˜•ŸŽȱ’—ȱ‘ŽȱMonumenta, and documentary material ™›ŽœŽ›ŸŽȱ ’—ȱ ‘Žȱ Žœž’ȱ ˜–Š—ȱ ›Œ‘’ŸŽœȱ ǻŽœ™ŽŒ’Š••¢ȱ ‘Šȱ ™Ž›Š’—’—ȱ ˜ȱ ‘Žȱ Žœž’ȱ ’œ˜›’ŒŠ•ȱ —œ’žŽǼǯȱ‘ŽȱœŽŒ˜—ȱ™Š›ȱ˜ȱ‘ŽȱŒ‘Š™Ž›ȱ’œŒžœœŽœȱ‘Žȱ›Ž–˜Žȱ origins of the Monumenta, which are to be found in the eighteenth-century, ‘Ž—ȱ ‘Žȱ Žœž’œȱ ˜ȱ ™Š’—ȱ ž—œžŒŒŽœœž••¢ȱ œ˜ž‘ȱ ‘Žȱ ™Š—’œ‘ȱ ”’—Ȃœȱ œž™™˜›ȱ for their historiographical plan. It outlines how, in the nineteenth century, the ‘’œ˜›’˜›Š™‘’ŒŠ•ȱŽ—Ž›™›’œŽȱ ŠœȱŠ”Ž—ȱž™ȱž›‘Ž›ȱ‹¢ȱ Žœž’œȱ˜Œžœ’—ȱŽœ™ŽŒ’Š••¢ȱ on the editing of original sources, especially the letters of Saint Ignatius of Loyola. The result of these efforts was a new edition of Ignatius’s letters in six volumes, published in 1874–89 in Madrid; the second edition of these letters marked the origins of the Monumenta. The third part of the chapter deals with the Monumenta ‹¢ȱœž––Š›’£’—ȱ‘Žȱ ˜›”ȱ˜ȱŽŒ’•’˜ȱ à–Ž£ȱ˜Ž•Žœȱ ȱŠ—ȱ‘’œȱŒ˜—›Ž›Žœȱȯ‘Žȱ first editors of the new series— and demonstrates how the series complemented the broader ecclesiastic-historiographical context, with Pope Leo XIII’s opening ˜ȱ‘ŽȱŠ’ŒŠ—ȱ›Œ‘’ŸŽœǰȱŠ—ȱ‘Žȱ Žœž’ȱ•ŽŠŽ›œ‘’™Ȃœȱ˜ —ȱ™›˜–˜’˜—ȱ˜ȱœž’Žœȱ’—ȱ the Society’s history. ќяђџѡȱ юћіђљѢјȱ  ȱ ǻ‘ǰȱ  ǰȱ Š›’œǼȱ ’œȱ Š›Œ‘’Ÿ’œȱ Šȱ ‘Žȱ Žœž’ȱ ˜–Š—ȱ Archives (since 2004) and collaborator of the Pontifical Institute of Ecclesiastical Studies. His main publications include: La “Bibliothèque” de Carlos Sommervogel. Le sommet de l’oeuvre bibliographique de la Compagnie de Jésus, 1890-1932 (Roma, 2006); “Œcuménisme” au XIXe siècle. Jésuites russes et union des Églises d’après les Archives Romaines de la Compagnie de Jésus (Roma, 2009), and Tajna misja jezuitów na Podlasiu (1878–1904).Wybór dokumentów z archiwów zakonnych Krakowa, Rzymu i Warszawy ǻȃŽŒ›Žȱ’œœ’˜—ȱ˜ȱ‘Žȱ Žœž’œȱ’—ȱ˜•Šœ’ŽǰȱŗŞŝŞȮŗşŖŚȄǼǯȱSelected Documents from the Jesuit Archives in Cracow, Rome and Warsaw (Kraków, 2009).

2. L’ђѠѝџіѡȱёђȱљюȱќњѝюєћіђ

юѡџіѐјȱ ќѢїќћȱ  , Les Exercices et la direction spirituelle chez les jésuites français au XIXe siècle. The Spiritual Exercisesȱ’—ȱ Žœž’ȱ™›ŠŒ’ŒŽȱ’œȱŽ—Ž›Š••¢ȱŒ˜—œ’Ž›Žȱ’—ȱ’œȱŒ˜—’—ž’¢ǰȱ‹˜‘ȱ as an instrument of the mission and as a mark of the Society’s internal identity. But ‘ŽȱŽœ˜›Š’˜—ȱ‹ž••ȱŠ’•œȱ˜ȱ–Ž—’˜—ȱ‘Ž–ǯȱ Ž—¢ȱ¢ŽŠ›œȱ•ŠŽ›ǰȱ‘Žȱ•ŽŽ›ȱ˜ȱ Ž—Ž›Š•ȱ ǯȬǯȱ ˜˜‘Š—ȱ Ž–Š—Žȱ ‘Šȱ ‘Žȱ Žœž’œȱ ›Žž›—ȱ ˜ȱ ‘Žȱ ‹˜˜”•Žȱ ˜ȱ ‘Žȱ Exercises, Ž™•˜›’—ȱ‘Žȱ’—˜›Š—ŒŽȱ‘Šȱ‘Žȱ Žœž’œȱ‘Šȱ˜ȱ’ȱŠ—ȱ‘ŽȱŽ¡ŒŽœœ’ŸŽȱžœŽȱ˜ȱœ™’›’žŠ•ȱ literature inspired by the Exercises. This chapter explores these different moments by proposing, as a hypothesis and as a hermeneutic method, to link the study of the Exercises and their practices. One can compare them with the spiritual literature 674 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ that draws inspiration from them. The aim here is not to determine their filiations but, conversely, to look for what constitutes the framework for interpreting the ExercisesǰȱŠȱ›Š–Ž ˜›”ȱ•Š›Ž•¢ȱ’¡Žȱ‹¢ȱ Žœž’ȱŒ˜—ŒŽ™’˜—œȱ˜ȱ–’œœ’˜—ȱŠ—ȱœ™’›’žŠ•ȱ direction. The interpretation of the Exercises is linked to the understanding of the ˜Œ’Ž¢ȱ˜ȱ ŽœžœȂœȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱœ˜Œ’Ž¢ǯ юѡџіѐјȱ ќѢїќћȱ ǰȱ“·œž’Žǰȱ™›˜ŽœœŽž›ȱȂ‘’œ˜’›ŽȱŽȱ•Šȱœ™’›’žŠ•’·ȱŽȱŽȱ‘·˜•˜’Žȱ Šž¡ȱ ŠŒž•·œȱ “·œž’Žœȱ Žȱ Š›’œȬŽ—›Žȱ ¸Ÿ›Žœǰȱ œȂ’—·›ŽœœŽȱ ™Š›’Œž•’¸›Ž–Ž—ȱ ¥ȱ •Šȱ ’›ŽŒ’˜—ȱœ™’›’žŽ••ŽȱŽœȱ“·œž’Žœȱ¥ȱ•Ȃ·™˜šžŽȱ–˜Ž›—Žȱ¥ȱ•ŠšžŽ••Žȱ’•ȱŠȱŒ˜—œŠŒ›·ȱœ˜—ȱ dernier ouvrage La Politique des âmes. Direction spirituelle et Jésuites français à l’époque moderneȱǻŠ›’œǰȱŘŖŗşǼǯȱ •ȱŠȱ™Š›’Œ’™·ȱ¥ȱ•Šȱ›··’’˜—ȱŽȱ•ȂHistoire littéraire du sentiment religieuxȱŽȱ ǯȱ›Ž–˜—ǰȱ’›ǯȱŽȱǯȱ›·–˜•’¸›Žœȱǻ ›Ž—˜‹•ŽǰȱŘŖŖŜǼȱDzȱ™ž‹•’·ȱPrendre part à la correspondance. La communication spirituelle à travers la correspondance de J.-J. Surin ǻ ›Ž—˜‹•ŽǰȱŘŖŖŞǼǰȱŽȱŠŸŽŒȱǯȬǯȱŠ‹›ŽǰȱSuppression et rétablissement de la Compagnie de Jésus (1773–1814) ǻŠ–ž›ȬŠ›’œǰȱŘŖŗŚǼǯȱ •ȱŠȱ™ž‹•’·ȱLes Conseils de l’Esprit. Lire les lettres d’Ignace de Loyola ǻŠ–ž›ȬŠ›’œǰȱŘŖŗŝǼȱŽȱ›·ŒŽ––Ž—ǰȱLes Politiques de l’âme. Direction spirituelle et Jésuites français à l’époque moderneȱǻ Š›—’Ž›ǰȱŘŖŗşǼǯȱ

џѼёѼџіѐȱ Ѣєђљќѡ, Une maison jésuite de retraite : Manrèse à Clamart —ȱŒ›·Š—ȱž—ȱ•’ŽžȱŽȱ›Ž›Š’Žȱ¥ȱ•Š–Š›ǰȱŠž¡ȱ™˜›ŽœȱŽȱŠ›’œǰȱ¥ȱ•Šȱ’••Šȱ·—˜––·Žȱ ¸œȱ•˜›œȱŠ—›¸œŽǰȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱ˜›ŽȱŠ—œȱ•ŠȱŽž¡’¸–Žȱ–˜’’·ȱžȱ e œ’¸Œ•Žȱ Šž¡ȱ Œ•Ž›Œœȱ Žȱ Šž¡ȱ •ŠÊŒœȱ •Šȱ Ÿ˜’Žȱ Ȃ —ŠŒŽǯȱ žœšžŽȱ Š—œȱ •Žœȱ Š——·Žœȱ ŗşŜŖǰȱ •Žœȱ ›Ž›Š’Žœȱ œ˜—ȱ —˜–‹›ŽžœŽœȱ Žȱ œŽ–‹•Ž—ȱ ·Œ˜—Žœǯȱ ȱ •Ȃ˜›’’—Žǰȱ ŒŽȱ ™›˜“Žǰȱ Žœ’—·ȱ ¥ȱ ™›·œŽ›ŸŽ›ȱ Žȱ ›Ž—˜›ŒŽ›ȱ •Šȱ œ™’›’žŠ•’·ȱ ŽŒŒ•·œ’Š•Žǰȱ ŠŒŽȱ Šž¡ȱ ’–™·›Š’œȱ Žȱ •Šȱ Ÿ’Žȱ –˜Ž›—Žȱǻ™›˜›Žœœ’˜—ȱŽȱ•Šȱœ·Œž•Š›’œŠ’˜—ǰȱŠŒŒ·•·›Š’˜—ȱžȱŽ–™œȱŽȱŽȱ•ȂŽœ™ŠŒŽǰȱ ’—’œ™˜—’‹’•’·Ǽǰȱ˜›Žȱž—ŽȱŠ––Žȱ›¸œȱ•Š›ŽȱŽȱ›Ž›Š’Žœȱ™ž’œȱœȂ˜žŸ›ŽȱŠž¡ȱ•ŠÊŒœȱšž’ȱ ™›˜›Žœœ’ŸŽ–Ž—ȱ™›Ž——Ž—ȱ•Žȱ™Šœȱœž›ȱ•ŽœȱŒ•Ž›ŒœǯȱŠ—›¸œŽȱ·Ÿ˜’•Žȱž—ȱ™›˜“Žȱœ™’›’žŽ•ȱ ˜—·ȱ œž›ȱ •Šȱ ’›ŽŒ’˜—ȱ Žȱ •Žȱ ›Žœ˜ž›ŒŽ–Ž—ǯȱ Žȱ œžŒŒ¸œȱ œȂŠ™™ž’Žȱ œž›ȱ •Žȱ œ˜ž’Ž—ȱ Žȱ —˜–‹›Žž¡ȱ–Ž–‹›ŽœȱŽȱ•Šȱ‘’·›Š›Œ‘’ŽȱŽŒŒ•·œ’Šœ’šžŽȱ˜—ȱ•ŽœȱŠ›Œ‘ŽŸ¹šžŽœȱŽȱŠ›’œǯȱ ŽȱŒ‘˜’¡ȱŽœȱ›Ž›Š’ŽœȱŒ˜••ŽŒ’ŸŽœȱœŽȱ›·Ÿ¸•Žȱ·Œ˜—ȱŠž™›¸œȱŽȱ’ŸŽ›œŽœȱŠœœ˜Œ’Š’˜—œȱ ŽȱŒ›˜¢Š—œǯȱŽȱœžŒŒ¸œȱŽȱŒŽŽȱ’›ŽŒ’˜—ȱœ™’›’žŽ••Žȱ“·œž’ŽȱœŽȱ˜—Žȱœž›ȱž—Žȱ˜›Žȱ ™›Š’šžŽǰȱœ˜ž™•ŽǰȱŠŠ™·ŽȱŠžȱ–˜—Žȱ–˜Ž›—ŽǰȱŒ˜••ŽŒ’ŸŽȱ˜žȱ’—’Ÿ’žŽ••Žǯ џѼёѼџіѐȱ Ѣєђљќѡ est ™›˜ŽœœŽž›ȱ Ȃ ’œ˜’›Žȱ Œ˜—Ž–™˜›Š’—Žȱ ¥ȱ •Ȃ—’ŸŽ›œ’·ȱ Žȱ Ž’–œǯȱ•žœ’Žž›œȱŽȱœŽœȱ›ŠŸŠž¡ȱŒŽ›—Ž—ȱ•Žȱ›â•Žȱ“˜ž·ȱ™Š›ȱ•Šȱ˜–™Š—’ŽȱŽȱ ·œžœȱŠ—œȱ •Ȃ’—Ž••’Ž—ŒŽȱŽœȱœ’¸Œ•ŽœȱŒ˜—Ž–™˜›Š’—œǯȱŽœȱ›ŽŒ‘Ž›Œ‘Žœȱ·Ÿ˜šžŽ—ȱ•ŠȱŠ³˜—ȱ˜—ȱ•Žœȱ “·œž’ŽœȱŽ—Ž—ȱȂ¹›Žȱ™›·œŽ—œȱŠ—œȱ•ŠȱŒž•ž›ŽȱŒ˜—Ž–™˜›Š’—ŽǰȱŽȱ™Ž—œŽ›ȱŒ˜––Ž—ȱ ¹›ŽȱŒ‘›·’Ž—ȱŠ—œȱž—ȱ–˜—ŽȱŽȱ™•žœȱŽ—ȱ™•žœȱœ·Œž•Š›’œ·ȱŽȱŽ—ȱ›·œ˜—Š—ŒŽǰȱŒ˜––Ž—ȱ ¹›Žȱ “·œž’Žȱ Šž¡ȱ œ’¸Œ•Žœȱ Žȱ •Šȱ –˜Ž›—’·ǯȱ Š—œȱ ŒŽȱ ˜–Š’—Žǰȱ ’•ȱ Šȱ Œ˜Ȭ’›’·ȱ ŠŸŽŒȱ ǯȱ џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ 675

ќѢіљљќѢѥ, Jésuites et littérature, XIXe et XXe siècles (Lyon, 2011); Jésuites français et sciences humaines. Années 1960ȱǻ¢˜—ǰȱŘŖŗŚǼǰȱŽȱ›·’·DZȱȃŽȱȁ–˜–Ž—Ȃȱžȱœ˜ž™³˜—ǯȱ Œ’Ž—ŒŽœȱ ‘ž–Š’—Žœȱ Žȱ ˜–™Š—’Žȱ Žȱ ·œžœȱ ǻŠ——·Žœȱ ŗşŜŖǼȄǰȱ Cristianesimo nella storia ǻ·ŒŽ–‹›Žȱ ŘŖŗŞǼDzȱ ȃȱ Žœž’ȱ Š¢ȱ˜ȱ Ž’—ȱ •˜‹Š•ǵȱ ŽŒ˜—ȱ Š’ŒŠ—ȱ ˜ž—Œ’•ǰȱ —Œž•ž›Š’˜—ǰȱŠ—ȱ’‹Ž›Š’˜—ȱ‘Ž˜•˜¢Ȅǰȱ’—ȱ ǯ ǯȱѢѝюћќѣȱ(ed.), The Oxford Handbook of Jesuits ǻŽ ȱ˜›”Ȭ¡˜›ǰȱŘŖŗŞǼǯ

ђџћюћёюȱљѓіђџі, L’anima o il cervello? Sant’Uffizio, Civiltà Cattolica e teologia morale di fronte alla teoria frenologica ŒŒ˜›’—ȱ˜ȱ˜—Žȱ˜ȱ‘’œȱŒ˜••Š‹˜›Š˜›œǰȱ›Š—£ȱ ˜œŽ™‘ȱ Š••ȱǻŗŝśŞȮŗŞŘŞǼǰȱ˜›–ž•Š˜›ȱ ˜ȱ‘Žȱ‘Ž˜›¢ȱ˜ȱŒŽ›Ž‹›Š•ȱ•˜ŒŠ•’£Š’˜—ǰȱ˜ —Žȱ‘Žȱœ”ž••œȱ˜ȱ ˜ȱ Žœž’œǯȱȱ‘Žȱ˜™ȱ ˜ȱ‘Ž’›ȱ˜›Ž‘ŽŠǰȱ‘Žȱ Ž›–Š—ȱ™‘¢œ’Œ’Š—ȱ‹Ž•’ŽŸŽȱ‘Šȱ‘ŽȱŒ˜ž•ȱœŽŽȱȃ‘Žȱ˜›Š—ȱ˜ȱ analogy” present in the preachers and in all of those skilled in the use of similes, and through this, able to move the minds of an audience. The nineteenth century witnessed an intensification of debates on the traceability of the organic root of faculties and, in general, of the entire psychic structure of the individual; these debates were present in medical discourse in various forms. Phrenology, in particular, triggered a reconsideration of the idea of the human being, calling into question centuries-old theological debates, above all that of moral responsibility based on the possibility of free choice. This chapter investigates the positions taken ‹¢ȱ‘Žȱ›Žœ˜›Žȱ˜Œ’Ž¢ȱ˜ȱ Žœžœȱ’—ȱ›Ž•Š’˜—ȱ˜ȱ‘ŽœŽȱšžŽœ’˜—œȱ˜ŸŽ›ȱŠȱ‹›˜Šȱ™Ž›’˜ȱ and through various means, including internal debates and public statements. ђџћюћёюȱљѓіђџіȱ ¸ȱ ›’ŒŽ›ŒŠ›’ŒŽȱ ™›Žœœ˜ȱ •Šȱ ˜—Š£’˜—Žȱ ›ž—˜ȱ Žœœ•Ž›ǰȱ œ’ž˜ȱ ˜›’Œ˜ȱ Š•˜ȬŽ›–Š—’Œ˜ȱ’ȱ›Ž—˜ǯȱ’ȱ¸ȱ˜ŒŒž™ŠŠȱ’ȱœ˜›’ŠȱŽ•ȱ–Š›’–˜—’˜ȱŽȱŽ••Šȱ morale in età moderna. La storia delle relazioni fra scienze e religione rientra fra i suoi interessi di ricerca. Fra le sue pubblicazioni, Nella camera degli sposi. Tomás Sánchez, il matrimonio, la sessualità, secoli XVI–XVII (Bologna, 2010) e con C. ђџљюћǰȱa cura di, Avventure dell’obbedienza nella Compagnia di Gesù. Teorie e prassi fra XVI e XIX secolo ǻ˜•˜—ŠǰȱŘŖŗŘǼǯȱ’ȱ›ŽŒŽ—Žǰȱȃ›ŠŒ”’—ȱ Žœž’ȱœ¢Œ‘˜•˜’Žœǯȱ›˜–ȱ‹’šž’˜žœȱ ’œŒ˜ž›œŽȱ˜—ȱ‘Žȱ˜ž•ȱ˜ȱ —œ’ž’˜—Š•’£Žȱ’œŒ’™•’—ŽȄǰȱ’—ȱ ǯ ǯȱ„ž™Š—˜Ÿǰȱa cura di, The Oxford Handbook of JesuitsȱǻŽ ȱ˜›”Ȭ¡˜›ǰȱŘŖŗşǼǯȱ

юћіђљђȱђћќѧѧі, Devozione e politica: Sacro Cuore e Cristo Re One of the dominant topics of modern Catholic culture was the connection between devotion to the Sacred Heart and the establishment of the social kingdom of Christ. This political-theological connection was especially prominent in early-twentieth-century papal teachings, the origins of which lay in the second half of the nineteenth century in the work of the French 676 џѼѠђћѡюѡіќћȱёѢȱѣќљѢњђȱђѡȱёђѠȱюѢѡђѢџѠ

Žœž’ǰȱ Ž—›’ȱŠ–’¸›Žǯȱ›Š ’—ȱ’—œ™’›Š’˜—ȱ›˜–ȱŒ˜—ŒŽ™œȱŽŸŽ•˜™ŽȱŠŽ›ȱ‘Žȱ ›Žœ˜›Š’˜—ȱ˜ȱ‘Žȱ˜Œ’Ž¢ǰȱŠ–’¸›Žȱ–ŠŽȱ‘’œȱŒ˜——ŽŒ’˜—ȱ‘ŽȱœŠ•’Ž—ȱŽŠž›Žȱ˜ȱ the devotional network, the Apostolate of Prayer, and of its popular periodical, Messager du Coeur de Jésus. These features are examined in this chapter in their political and social contexts and as key examples of the Catholic response to the processes of secularization and the hegemony established in the Church through its ideology of intransigence. юћіђљђȱђћќѧѧі (Reggio Emilia, 1947), professore emerito alla Scuola Normale ž™Ž›’˜›Žȱ’ȱ’œŠǰȱ¸ȱ–Ž–‹›˜ȱŽ•ȱ˜—œ’•’˜ȱœŒ’Ž—’’Œ˜ȱŽ••Ȃ œ’ž˜ȱŽ••Ȃ—Œ’Œ•˜™Ž’Šȱ Italiana-Treccani (Roma) e della Fondazione Murri (Urbino). Coordinatore della direzione della “Rivista di storia del cristianesimo” e membro della direzione di “Modernism. Rivista di storia del riformismo religioso in età contemporanea”. Ha studiato, sotto diversi profili, il rapporto tra cristianesimo e società dalla Rivoluzione francese fino al presente. Tra i suoi lavori Chiesa, guerra e pace nel Novecento. Verso una delegittimazione religiosa dei conflitti (Bologna, 2008); Chiesa e diritti umani. Legge naturale e modernità politica dalla Rivoluzione francese ai giorni nostri (Bologna, 2012); “Giudaica perfidia”. Uno stereotipo antisemita tra liturgia e storia (Bologna, 2014); I papi e il moderno. Una lettura del cattolicesimo contemporaneo, 1903–2016 (Brescia, 2016). Da Cristo Re alla città degli uomini. Cattolicesimo e politica nel ‘900 (Brescia, 2019).