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Biblioteca Essenziale Laterza 96 Biblioteca Essenziale Laterza 96 Biagioni-Felici.indd 1 18/04/12 11.28 Storia moderna serie diretta da Vincenzo Ferrone e Massimo Firpo VOLUMI PUBBLICATI Michel Vovelle ~ I giacobini e il giacobinismo Guido Abbattista ~ La rivoluzione americana Mario Infelise ~ I libri proibiti Lodovica Braida ~ Stampa e cultura in Europa Elena Bonora ~ La Controriforma Piero Del Negro ~ Guerra ed eserciti da Machiavelli a Napoleone Antonio Trampus ~ La massoneria nell’età moderna Giovanni Romeo ~ L’Inquisizione nell’Italia moderna Miguel Gotor ~ Chiesa e santità nell’Italia moderna Sabina Pavone ~ I gesuiti dalle origini alla soppressione Mario Rosa ~ Clero cattolico e società europea nell’età moderna Corrado Vivanti ~ Le guerre di religione nel Cinquecento Maria Fusaro ~ Reti commerciali e traffici globali in età moderna Patrizia Delpiano ~ La schiavitù in età moderna Biagioni-Felici.indd 2 18/04/12 11.28 Mario Biagioni Lucia Felici La Riforma radicale nell’Europa del Cinquecento Editori Laterza Biagioni-Felici.indd 3 18/04/12 11.28 © 2012, Gius. Laterza & Figli Prima edizione 2012 www.laterza.it Questo libro è stampato su carta amica delle foreste, certificata dal Forest Stewardship Council Lucia Felici ha scritto i capp. I, II, III.1; Mario Biagioni ha scritto i capp. III.2, III.3, IV, V. Proprietà letteraria riservata Gius. Laterza & Figli Spa, Roma-Bari Finito di stampare nell’aprile 2012 SEDIT - Bari (Italy) per conto della Gius. Laterza & Figli Spa ISBN 978-88-420-9952-9 È vietata la riproduzione, anche parziale, con qualsiasi mezzo effettuata, compresa la fotocopia, anche ad uso interno o didattico. Per la legge italiana la fotocopia è lecita solo per uso personale purché non danneggi l’autore. Quindi ogni fotocopia che eviti l’acquisto di un libro è illecita e minaccia la sopravvivenza di un modo di trasmettere la conoscenza. Chi fotocopia un libro, chi mette a disposizione i mezzi per fotocopiare, chi comunque favorisce questa pratica commette un furto e opera ai danni della cultura. Biagioni-Felici.indd 4 18/04/12 11.28 Introduzione L’espressione Riforma radicale è stata introdotta per la prima volta nel dibattito storiografico da George Huntston Williams nel 1957. Divenne poi il titolo della sua opera maggiore, The Radical Reformation, pubbli- cata nel 1962, che ancora oggi, giunta alla terza edi- zione, rappresenta un testo imprescindibile sull’argo- mento. In realtà essa non definiva una categoria nuova, perché già Alfred Hegler ed Ernst Troeltsch, tra fine Ottocento e primi del Novecento, avevano lasciato intendere l’ampiezza del fenomeno che si nascondeva dietro al giudizio liquidatorio di Schwärmer (fanatico) usato da Lutero contro quei riformatori che radicaliz- zarono i suoi principi. Williams, giovandosi anche dei contributi forniti dalla tradizione mennonita, in particolare da Harold S. Bender, a partire dagli anni trenta, tentava di ricostruire il quadro complessivo dei movimenti, dei gruppi e dei singoli pensatori che, parallelamente all’affermazione della Riforma magisteriale, cioè quella che portò alla istituzione di nuove chiese (luterana, zwingliana, cal- vinista), proposero vie diverse per ottenere non una riforma ma una profonda restaurazione, nell’intento di tornare al cristianesimo delle origini e ai suoi valori, V Biagioni-Felici.indd 5 18/04/12 11.28 declinati anche in senso morale, sociale, economico e politico. Williams individuava nell’anabattismo, nello spiritualismo, nel razionalismo evangelico le tre strut- ture principali, per procedere poi a una classificazione sempre più capillare in grado di rendere conto di ogni aspetto del fenomeno. Ne derivava una costruzione dal- le dimensioni imponenti, ma piuttosto rigida. La Riforma radicale è stata infatti, innanzitutto, una grande fucina di idee, di percorsi individuali e di mo- vimenti, che solo in pochi casi si sono consolidati in istituzioni o tradizioni di pensiero riconosciute (i men- noniti, gli unitariani). Molto spesso le idee non confor- miste seguivano itinerari sotterranei – la diffusione di un libro, la predicazione di singoli personaggi, i flussi migratori in altri paesi – e, quando davano luogo a grup- pi di pensiero o a comunità dei fedeli, questi venivano per lo più perseguitati e costretti alla dissimulazione. Sovrapposizioni, intrecci, contaminazioni, non sempre consapevoli, rappresentarono le caratteristiche comuni a gran parte di queste esperienze. Per tali motivi il tentativo di fissarle in una grande sinossi rischia di risultare vano e in qualche caso anche fuorviante. Lo spiritualismo, l’anabattismo e inizial- mente anche l’antitrinitarismo furono movimenti – o, nel caso del primo, addirittura atteggiamenti della vita religiosa europea – che non si fissarono in nessuna orto- dossia e che pertanto rendono difficile – come scriveva Antonio Rotondò – non tanto riassumerne le caratte- ristiche generali, ma individuare delle «discriminanti dottrinali rigide» in base alle quali inserire o escludere un determinato personaggio. Occorre quindi fare atten- zione ai precisi contesti storici in cui le idee nacquero e ai nuclei problematici intorno ai quali ruotarono, te- nendo sempre conto della fluidità degli scambi, della VI Biagioni-Felici.indd 6 18/04/12 11.28 mobilità anche fisica che contrassegnava l’esistenza di questi uomini, spesso costretti alla fuga, e dei processi di mutazione subiti dalle idee che essi diffondevano, sia per il confronto con altre idee, sia perché esse assume- vano significati diversi e aprivano nuove vie a seconda del quadro storico in cui erano calate. Per tali motivi ci è sembrato opportuno abbandonare la classificazione tipologica utilizzata da Williams, basata sugli elementi teorici delle varie dottrine definiti a posteriori, per indi- viduare invece alcuni nuclei tematici che, radicati nelle dinamiche storiche, costituirono veri e propri punti di intersezione dei percorsi individuali, dei processi di for- mazione dell’identità dei gruppi, della continua attività di confronto e di scontro con le posizioni dei riforma- tori magisteriali. I limiti cronologici che ci siamo imposti sono all’in- circa coincidenti con quelli del XVI secolo: dalla pub- blicazione delle opere di Erasmo, in particolare l’edi- zione del Nuovo Testamento presso Froben a Basilea nel 1516, fino al consolidamento della Chiesa sociniana in Polonia grazie all’attività di Fausto Sozzini (la sua morte cadde nel 1604, l’anno successivo fu pubblicato il Catechismo di Raków). Ma la volontà di risalire alle origini delle idee che alimentarono il dibattito intorno ai problemi affrontati ci ha indotto a considerare anche le loro radici umanistiche e medievali, ormai ritenute una fonte ineludibile per avvicinarsi alla Riforma ra- dicale. Così nel primo capitolo (Le origini) si rende conto sinteticamente di queste ultime, insieme con l’eredità di Valla e del razionalismo filologico umanistico, del neoplatonismo e del profetismo quattrocentesco, e so- prattutto del pensiero di Erasmo. Accanto ad Erasmo, compaiono Juan de Valdés, che tanta parte ebbe nello VII Biagioni-Felici.indd 7 18/04/12 11.28 sviluppo del non conformismo religioso, soprattutto in Italia, e alcuni dei principali riformatori magisteriali (Lutero, Zwingli, Calvino), perché proprio sulle loro opere si formarono i riformatori radicali che all’inizio, in molti casi, ne seguirono la lezione, salvo poi allon- tanarsene, insoddisfatti delle soluzioni proposte e dei compromessi ideologici che ritenevano contravvenisse- ro alla verità della parola di Dio. Il secondo capitolo (Il battesimo) è dedicato al pro- blema del significato da attribuire al sacramento rite- nuto fondamentale per l’ingresso nella Chiesa cristia- na. La portata della questione tagliava trasversalmen- te tutti gli schieramenti. Se i riformatori magisteriali confermavano la necessità del battesimo dei bimbi, pur con significati diversi, gli anabattisti lo ritenevano invece la conseguenza della scelta di fede dell’adulto e della sua rigenerazione interiore, che lo spingeva a rinunciare al mondo per fare ingresso nella comunità separata dei veri credenti. Era l’idea stessa di società cristiana che veniva messa in discussione, in particolare il rapporto tra fedele e potere civile, poiché il seguace di Cristo apparteneva a un altro regno e le leggi degli uomini non potevano contravvenire a quelle divine. Tra i sostenitori della linea pacifista dell’anabattismo si distinse Menno Simons, il fondatore della tradizio- ne mennonita, ancora oggi viva soprattutto negli Stati Uniti e in Canada. Anabattismo e spiritualismo risul- tavano strettamente intrecciati, come appare evidente in personaggi quali Hans Denck in Germania e David Joris nei Paesi Bassi, i quali procedevano a una svalu- tazione degli elementi esteriori del culto, a vantaggio di una religione purificata nelle forme e vissuta nell’inte- riorità dell’ispirazione divina. Caratteristiche del tutto particolari assunse il movimento anabattista in Italia, VIII Biagioni-Felici.indd 8 18/04/12 11.28 legandosi in modo originale con le dottrine antitrinita- rie e fornendo alla diffusione di queste ultime il primo, fondamentale impulso. Il terzo capitolo (Lo spirito e la lettera) è dedicato al problema del rapporto tra ispirazione e Sacra Scrit- tura, ossia tra l’illuminazione spirituale del fedele e riti e sacramenti. Esso era stato posto già da Lutero con la dottrina della libertà spirituale del cristiano nel fo- ro interiore della sua coscienza rispetto all’impianto legalistico del percorso verso la salvezza definito dalla Chiesa di Roma. I riformatori radicali procedettero
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