Search

En aquest article farem una aproximació a la concepció que els moriscos tingueren de l’art i la seva veneració abans de la seva expulsió, basant-nos, principalment, en les fonts inquisitorials. Mostrarem com comprengueren el culte a les imatges i la seva reacció davant les obligacions imposades des del poder religiós. Hi analitzarem també com, mitjançant la iconoclàstia, tractaren de defensar la seva identitat. Finalment, qüestionarem la validesa d’aquesta font per estudiar aquests processos de recepció artística., In this article we analyse the inquisitorial Spanish sources for studying the moriscos’ attitude against art and its veneration before their expulsion. We show how they understood the cult of the images and their reaction towards Catholic Church tradition. We also study the moriscos’ iconoclasm as a defence of their identity. Finally, we talk about the validity of this source for the study of these processes of reception of images., En este artículo realizaremos una aproximación a la concepción que los moriscos tuvieron del arte y su veneración antes de su expulsión basándonos, principalmente, en las fuentes inquisitoriales. Mostraremos cómo entendieron el culto a las imágenes y su reacción ante las obligaciones impuestas desde el poder religioso. Analizaremos también cómo, a través de la iconoclastia, trataron de defender su identidad. Por último, cuestionaremos la validez de dicha fuente para estudiar estos procesos de recepción artística.

This thesis explores the relationship between food and religion in the European Reformations, through the comparative case studies of Protestant England and Catholic Italy, c. 1560 - c. 1640. It seeks to answer two broad interrelated questions: how did Protestants and Catholics understand food and eating in relation to their faith; and how did Protestants and Catholics differ in terms of what, how, and where they ate in practice. As such an essential feature of everyday life, a focus on food makes a significant contribution to the most recent concerns of historians of the Reformations, who are increasingly interested in lay lived religion rather than seeking top-down narratives to explain religious change. Through consumption food literally becomes a part of the self. Accordingly, the thesis uniquely employs both theological and physiological texts to reveal how food related to key ontological questions regarding the interaction between matter, the body, sensation, and the spiritual realm. The thesis also adds to the burgeoning interdisciplinary field of food studies, which has unequivocally shown that what people eat and how they eat it are principal in the creation and expression of group identities. The thesis argues that food - both in terms of ideas and practice - was a central and so-far overlooked feature of Protestant and Catholic identities in early modern Europe, which helped to draw the confessional divisions of the Reformations. It is based on a range of material in print and in manuscript form from across England and Italy. Sources can broadly be divided into those relating to the enforcement of religious reform (sermons, theological tracts, and church visitation records); those prescribing food practices (recipe books, medicinal literature, and guidebooks); and those evidencing actual consumption (account books from households, guilds, and churches, and Inquisition records); whilst material culture spans all three sections., Funded by an AHRC-DTP /Levy-Plumb full award, grant number 1796905.

This thesis studies the role of trust in the Catholic Reformation in seventeenth-century Genoa. It explores the way in which many reform-minded Catholics consciously tried to find an answer to the crisis of trust that dominated post-Reformation Europe by means of reforms and new initiatives. In particular, this dissertation examines how the effectiveness of these reforms and initiatives was impacted by practices of trust and distrust, as well as the reformers’ own perception of their strategies. Several features of the Catholic Reformation are analysed: the attempt to reform the secular clergy; new female religious initiatives; the effort to reform female cloistered life; and the establishment of new religious congregations. The trust approach used in this thesis constitutes an antidote to the current Italian paradigm in which the focus on power and discipline tends to obscure the plurality of the Italian Church in the seventeenth century. The concept moreover provides a key to explain several contradictions with which the current historiography confronts us such as the juxtaposition of instances of freedom and compulsion in the realm of female religiosity and the paradoxical coexistence of very ineffective and very successful attempts to reform.

Post-Tridentine liturgical books printed in Poland have not attracted much attention from book historians. However, given their special, sacred, and confessionally unifying status, they provide interesting material for comparative study of printing in the large European cities (e.g., Antwerp, Venice), and smaller provincial centers such as Krakow. The paper presents as products of the printing press the Psalterium, Antiphonarium and Graduale Romanum printed in Krakow in 1599-1600 by Andrzej Piotrkowczyk as well as later editions of these works. The decision to commission them in a local print shop rather than abroad came after prolonged debates within the Polish Catholic hierarchy. Materials used by the printer (paper, type, ornaments etc.) and the results he achieved (typography) are analysed at the backdrop of European printing and related to more general problems involved with the production of complex and voluminous books in the economic and cultural realities of an Eastern European city.

National audience

En paralelo a los debates conciliares de Trento, Andalucía vive una oleada de fervor eucarístico. Los recursos expresivos del arte se articulan en pro de la materialización plástica de esos conceptos abstractos, entendiéndose cual medio adecuado para la instrumentalización propagandística; interrelación que se completa desde la aplicación teórica de la escolástica medieval, combinada con ciertas prácticas cultuales de raigambre popular. Hacia mediados del siglo XVI va a construirse la que posiblemente sea la primera capilla sacramental del territorio andaluz, en la parroquia de santa María La Coronada, de Medina Sidonia (Cádiz). Una serie de circunstancias históricas e intereses particulares constituyen la génesis de una obra pionera que, sin planteárselo, marcará la senda constructiva de otros espacios análogos posteriores. As conciliar debates were happening in Trento, Andalusia experienced a fever of Eucharistic enthusiasm. Expressive artistic resources were used in order to achieve the graphic materialization of the abstract concepts derived from this fervor, which also served as a means of propaganda spreading. This favored the application of medieval scholastic theology combined with certain customs of popular roots. The middle of the sixteenth century saw the construction of a chapel which is allegedly the first sacramental chapel in the Andalusian territory. It was built within the Parish of Santa María La Coronada in Medina Sidonia (Cádiz). A series of historic circumstances and personal interest strongly affected the origins of this ground-breaking architectural work which unwillingly lead the way for the construction of subsequent similar spaces.

Este artigo analisa o Bairro de São José de Lisboa e de como o seu aparecimento e desenvolvimento estiveram intimamente ligados à Contrarreforma. Em 1567, cerca de quatro anos após o encerramento oficial do Concílio de Trento, uma ermida dedicada a São José, situada junto a uma das principais vias terrestres de acesso à cidade, a menos de um quilómetro de distância das Portas de Santo Antão, foi transformada em sede paroquial de uma nova freguesia. A escolha de São José como patrono não foi fruto do acaso, tratando-se de uma medida deliberada levada a efeito pela Coroa e pela Igreja. Inseriu-se numa estratégia mais vasta de disseminação da ideologia contrarreformista fazendo uso da célula base da estrutura administrativa da Igreja Católica, a sede paroquial. A obrigatoriedade, então estabelecida, de existência de registos paroquiais e de participação em diversos atos religiosos por parte de todos os fregueses contribuiu decisivamente para a formação de vínculos comunitários de vizinhança entre os habitantes do Bairro de São José. This article examines the development of the São José neighbourhood in Lisbon and how that development was closely connected with the Catholic Reformation. In 1567, in the aftermath of the Council of Trent, a hermitage dedicated to Saint Joseph, situated close by one of the main access roads into Lisbon, was transformed into the headquarters of a new parish. The choice of Saint Joseph as parish patron was not a mere coincidence. It made part of a deliberate strategy of dissemination of the Counter Reformation ideology, making use of the basic administrative cell of the Catholic Church, the parish. The compulsory requirement for parochial registers and for the participation of the faithful in the religious acts contributed decisively to the formation of communitary bonds among the neighbours of Bairro de São José.

The study describes a prominent role of the Kyivan Metropolitanate led by Hypatius Pociej (1599-1613) and Josyf Veliamyn Rutsky (1613-1637) for the development of the Church unity idea in the Eparchy of Mukachevo. The author focuses in analyzing information about Mukachevo bishops' Sergij (1600 – c. 1619), Petronij (1623-1627), Ivan Hryhorovych (1627-1633) and Vasyl Tarasovych (1633–1651) conversance with the progress of the Church union in the Kyivan Metropolitanate. The paper examines a message about bishop's Sergij consecration in Rus’, that was, possibly, accomplished by Metropolitan Hypatius Pociej. The research gives an account of unionistic initiatives of the bishop of Peremyshl Athamasij Krupetskyj (1610–1652) in the monastery of Krasnyj Brid, which endured under the protectorship of the count John III Drughet in times of bishop Sergij. The study interprets both contacts of the Jesuits mission with this bishop and an affirmation about bishop's Petronij acquaintance with results of the Union of Brest during his living out of the Eparchy of Mukachevo. The author takes attention to an admission that Petronij conversed to Catholicism while he was in the Kyivan Metropolitanate after banishing from Mukachevo by Romanian prince Michael the Brave. The investigation explains data about bishop's Ivan Hryhorovych education in the Kyivan Metropolitanate (in Volodymyr-Volynskyi and Zamosc) and clarifies his contacts with Kyivan Metropolitan Josyf Veliamyn Rutsky. There is regard to the Mukachevo bishop's Vasyl Tarasovych close relations with Galicia. He was the first local hierarch, which officially converted to Catholicism, and he actively engaged Galician clergy for the popularization of the Church unity idea in his Diocese. The research clarifies that mentioned position of the bishop caused persecutions by the Protestant Prince George II Rakoczi. Volodymyr Moroz accepts the considered processes were manifestations of the Counter-Reformation or Catholic Reformation, while in the Eparchy of Mukachevo were actual strong influences of Protestant communities, Latin Church, and Kyivan Metropolitanate. The Kyivan Church then was already strengthened owing to reforms of the Metropolitan Josyf Veliamyn Rutsky, who became very active in enhancement eastern Catholic identity in Transcarpathia., У статті досліджено значну роль Київської унійної митрополії на чолі з Іпатієм Потієм та Йосифом Велямином Рутським у процесах становлення унійної ідеї в Мукачівській єпархії першої половини XVII ст. Увагу сфокусовано на аналізі джерельної інформації про обізнаність мукачівських єпископів Сергія (1600 – бл. 1619), Петронія (1623–1627), Івана Григоровича (1627–1633) та Василія Тарасовича (1633–1651) з розвитком унійної справи в Київській митрополії. Зокрема, на основі джерел у розвідці вивчено повідомлення про свячення владики Сергія на Русі, яке міг здійснити сам митрополит Іпатій Потій. Дослідник веде мову про унійні ініціативи перемиського єпископа Атанасія Крупецького у Краснобрідському монастирі на запрошення графа Юрія ІІІ Друґета в період єпископського служіння Сергія, а також про відносини місії єзуїтів з цим же мукачівським ієрархом. Розглянуто твердження істориків Церкви про перебування владики Петронія на вигнанні у Київській митрополії та прийняття ним унії з римським Апостольським престолом. У розвідці експліковано документальні звістки про навчання владики Івана Григоровича у Володимирі-Волинському та Замості, витлумачено зміст і спрямування його подальших контактів із митрополитом Велямином Рутським. Окрему увагу присвячено питанню галицького походження і тісних зв’язків з Галичиною владики Василія Тарасовича, що першим з мукачівських єпископів публічно прийняв унію, а також встановленню причин його переслідування з боку володаря Мукачівської домінії – трансильванського князя протестанта Юрія ІІ Ракоці. До досліження описаних процесів і подій автор підходить з точки зору, що вони розгорталися в рамках доби Контрреформації (Католицької Реформації), за якої в Мукачівській єпархії в нових умовах зійшлися (контр)реформаційні зусилля реформатів-кальвіністів, Римської Церкви та Київської унійної митрополії – остання набула динамізму саме завдяки реформам Йосифа Велямина Рутського.

The thesis addresses the topic of women in the process of the recatholization of Bohemia and focuses mainly on the first half of the 17th century. The author investigated if and how much the experience of women differed from that of men. More than the legislation and newly created norms the application of these directions enlightens the topic of women. Rich material connected to the activity of the recatholization commission and other authorities devoted to the conversion of Czech population was used. Sources of statistical character were used for evaluation of the results of the process. Because of their extent, regional restriction had to be made - we focused on Boleslavsko. In the focus of the thesis were mainly townswomen and lower nobility. One of the most important findings is the fact that the authorities saw women as important as men in the process. Although specific, seemingly more moderate, means for coercion were used in women's case. This flexibility is typical for the Catholic church's approach to women and we are in concord with other researchers, mostly from abroad. The findings also contribute to our knowledge of the process of the recatholization of the Czech lands. KEY WORDS Recatholization, Catholic reformation, women's history, gender history, early modern ages, counter-reformation.

The catholic world of the Sixteenth century, especially after the Council of Trent, exalted the condition of monastic life as the most perfect and noblest of the conditions of life traditionally reserved for women. The monastic state became the model to which the educational path of every woman had to conform to, even if she was destined to live in the world (as mother, virgin, widow, or married woman). The strong paradigmatic value exerted by the monastic condition of life is clear from the analysis of the pedagogical literature devoted to women published in this period.The present article focuses on two relevant examples of this literature: the Costituzioni per le monache (Constitutions for Nuns, 1539) by Gian Matteo Giberti and the Ricordi lasciati alle monache (Recollections left to nuns, 1575) by Agostino Valier. The two texts contain very interesting reasons for understanding the pedagogical directions of the time, which are highlighted by the author with specific references to the historical context and thanks to the support of documentary and published sources. These two works were written by two great reformer bishops, and are highly meaningful not only because they complement each other, since both were prepared for the religious women of the diocese of Verona, but mainly because they offer one very vivid insight into the growing importance assigned to the monastic modus vivendi in Sixteenth century Catholic society.

In Ignatius of Loyola, founder of the Society of Jesus, there are represented successively three different men of the 16th-century: one who sought to rise in social esteem, one who repented of his past life, and finally one who discovered a religious vocation and later became the superior of an order that he founded, the Society of Jesus. This article emphasizes how the culture of the 16th-century influenced the foundation of this religious order. It was a century of establishing modern states, geographical discoveries, debates and religious reformation, editorial successes, the use of the printing press in the spreading of Humanism. All that had an outstanding influence on the different ministries that were developed: preaching sermons, spiritual direction, teaching, visits to prisons and hospitals, social rehabilitation and missions. En Ignacio de Loyola, fundador de la Compañía de Jesús, se dan cita sucesivamente tres hombres diferentes del siglo XVI: el que pretendía ascender socialmente, el que se arrepiente de su vida pasada y el que desarrolla una vocación religiosa como superior de una orden que ha fundado: hablamos de la Compañía de Jesús. Este artículo subraya cómo los rasgos del siglo XVI influyeron en la fundación de esta religión: siglo de constitución de estados modernos, descubrimientos geográficos, debates y reformas religiosas, éxitos editoriales, utilización de la imprenta y difusión del humanismo. Todo ello influyó, notablemente, en los diferentes trabajos que se desarrollaron: sermones, dirección espiritual, enseñanza, asistencia en cárceles y hospitales, reinserción de marginados, misiones.

En paralelo a los debates conciliares de Trento, Andalucía vive una oleada de fervor eucarístico. Los recursos expresivos del arte se articulan en pro de la materialización plástica de esos conceptos abstractos, entendiéndose cual medio adecuado para la instrumentalización propagandística; interrelación que se completa desde la aplicación teórica de la escolástica medieval, combinada con ciertas prácticas cultuales de raigambre popular. Hacia mediados del siglo XVI va a construirse la que posiblemente sea la primera capilla sacramental del territorio andaluz, en la parroquia de santa María La Coronada, de Medina Sidonia (Cádiz). Una serie de circunstancias históricas e intereses particulares constituyen la génesis de una obra pionera que, sin planteárselo, marcará la senda constructiva de otros espacios análogos posteriores., As conciliar debates were happening in Trento, Andalusia experienced a fever of Eucharistic enthusiasm. Expressive artistic resources were used in order to achieve the graphic materialization of the abstract concepts derived from this fervor, which also served as a means of propaganda spreading. This favored the application of medieval scholastic theology combined with certain customs of popular roots. The middle of the sixteenth century saw the construction of a chapel which is allegedly the first sacramental chapel in the Andalusian territory. It was built within the Parish of Santa María La Coronada in Medina Sidonia (Cádiz). A series of historic circumstances and personal interest strongly affected the origins of this ground-breaking architectural work which unwillingly lead the way for the construction of subsequent similar spaces.

International audience; The Agnus Dei are papal sacramentals made in Rome since the Middle Ages. At first rare, they become innumerable at the Counter-Reformation, a period when their production is reorganized and tightly controlled by the Apostolic Chamber. This involves the collaboration between various lay and, more and more, religious actors: the goldsmiths who melt the molds, and the waxers, who sink the small sculptures, replaced by the feuillantes in 1599. From the end of the 16th century, the variety of subjects represented, which is increasing, and the number of waxes, manufactured by hundreds of thousands, meet the needs of the worldwide distribution of the objects of devotion, provided by the missionaries. This research is a step towards the establishment of the catalog of 624 molds at Agnus Dei preserved in the Lateran Treasury (Edizioni Musei Vaticani, 2018).; Les Agnus Dei sont des sacramentaux pontificaux en cire réalisés à Rome depuis le Moyen-Âge central. D’abord rares, ils deviennent innombrables à la Contre-Réforme, période à laquelle leur production est réorganisée et étroitement contrôlée par la chambre apostolique. Celle-ci implique la collaboration entre différents acteurs laïcs et, de plus en plus, religieux : les orfèvres qui fondent les moules, et les ciriers, qui coulent les petites sculptures, remplacés par les feuillants en 1599. Dès la fin du XVIe siècle, la variété des sujets représentés, qui va augmentant, et le nombre des cires, fabriquées par centaines de milliers, répondent aux besoins de la diffusion mondiale des objets de dévotion, assurée par les missionnaires. Cette recherche est une étape en vue de l’établissement du catalogue des 624 moules à Agnus Dei conservés dans le Trésor du Latran (Edizioni Musei Vaticani, 2018).

Falar de Lisboa e das artes decorativas conduz-nos aos espaços sacros que povoam esta cidade. A Companhia de Jesus, com seis fundações na capital, notabilizou-se por conceber espaços em que arquitetura e artes decorativas compõem um projeto integrado ao serviço da espiritualidade e propaganda cristã. Um desses edifícios é o Colégio de São Francisco Xavier, fundado em 1682 e adaptado a Hospital da Marinha no final do século XVIII ². Apesar do edifício militar ter sido alvo de vários estudos, a ocupação jesuíta tem sido tratada de forma menos incisiva, bem como o seu acervo decorativo. Por esse motivo, propomo-nos, com esta investigação, analisar fontes primárias de diferentes tipos e proveniências, de forma a coligir os detalhes da fundação e construção do colégio. Propomo--nos também analisar uma igreja com um modelo arquitetónico diferente do que é normalmente atribuído ao templo jesuíta, e que, longe da grandiosidade e fausto de S. Roque e Santo Antão, merece atenção no que se refere à forma como se socorreu do ornamento para dignificar o seu espaço litúrgico. Speaking of Lisbon and the decorative arts leads us to the sacred spaces that populate this city. The Society of Jesus, with six foundations in the capital, was notable for designing spaces in which architecture and decorative arts make up an integrated project at the service of spirituality and christian propaganda. One such building is the São Francisco Xavier College, adapted to Hospital da Marinha. Although the military building has been the subject of several studies, the Jesuit occupation has been treated less incisively, as well as its decorative heritage. For this reason, we propose, with this investigation, to analyze primary sources of different types and origins, in order to collect the details of the foundation and construction of the college. We also propose to analyze a church with an architectural model different from that normally attributed to the Jesuit temple, and which, far from the grandeur and pomp of S. Roque and Santo Antão, deserves attention in regard to the way in which the ornament dignify its liturgical space.

International audience; The decisions made by the Catholic Church at the Council of Trent were central to the revitalisation of Catholicism in the second half of the sixteenth century. Yet, for the most part, they were not applied in France where the kings preferred to promote their own Gallican vision of religion. Some of the most influential members of the French Church did not agree with this policy and sought to promote Tridentine reform. This was true of the archbishop of Rheims, the Cardinal of Lorraine, but also of the bishop of Verdun, Nicolas Psaume. Psaume had introduced the printing press in his episcopal seat in the early 1560s, at the very time when the kingdom of France was descending into the chaos of the Wars of Religion. He immediately used print not only to fight heresy but also to reform his own Church. His presence at the Council of Trent was significant as he was able to give a witness account of the proceedings and draw on his own experience. Alongside a more practical emphasis on Tridentine Catholicism in his own diocese, he and his successors wrote and promoted texts that would further their cause. From a provincial and peripheral city, they sought to influence national policy, sometimes working in conjunction with the presses in Rheims. In order to analyse the importance of religious debate in the developing print culture of Verdun, this article uses evidence taken from the local archives, as well from the printed books themselves. It examines the contents of the editions published in Verdun (and in particular in the paratexts) in conjunction with an analysis of provenance marks to be found on other volumes. This enables us to understand fully the importance of the printed book to the local Catholic Church. It illustrates the role played by the ecclesiastical authorities in attracting printers and the use they made of the presses. Their wider attitude to the book in the diocese is considered, as are their sometimes contrasting reactions to Protestant booksellers. Though the part played by local bishops was important, this article also looks at the impact of the newly founded Jesuit college in the city as well as the wider Catholic community. The presence of a strong manuscript tradition of religious book production that preceded the arrival of the presses is also examined and shows how the city changed from being a producer of expensive and exclusive Latin books to the purveyor of often cheap, short, French works that sought to influence the widest possible readership.

Patrinus, «la red de historia cultural y social de bautismo y de padrinazgo» fue fundada en 2006. Retomando los trabajos disponibles antes de esa fecha y los de los investigadores comprometidos desde entonces con Patrinus, este artículo propone un balance de los principales resultados en referencia a la elección de los padrinos y madrinas en la Europa católica de la Edad Moderna, en particular en Italia y en Francia, los dos países más estudiados hasta la fecha pero también en España. Se presentan los grandes modelos de padrinazgo existentes antes y después del Concilio de Trento, cuyas restricciones más o menos severas pesaron sobre la selección de las familias de los bautizados. A continuación, el artículo estudia las diferentes estrategias de selección destacando especialmente la posición secundaria de los miembros del parentesco de los bautizados entre las personas elegidas. Para finalizar, analiza el papel que pudieron jugar las características propias de cada neonato, y especialmente su sexo, su rango de nacimiento o su ilegitimidad, en las lógicas de movilización de los parientes espirituales: se somete a debate el posible impacto de equiparación del nuevo modelo de padrinazgo adoptado en Trento en 1563. Patrinus, the «network for the cultural and social history of baptism and godparenthood», was founded in 2006. Using previous studies and researches published since 2006 by the members of Patrinus, this paper aims to present a synthesis of the main results about the selection of godfathers and godmothers in early-modern catholic Europe, in particular Italy, France and Spain. In a first part, we examine the main godparenthood models that were in force before and after the end of the Council of Trent in 1563; those models were creating specific constraints which had a major influence on a father and a mother when they had to choose the godparents of their newborn. In a second part, we study the various strategies of choices, putting emphasis on the fact that family and kinship members were not strongly mobilized for being godparents during the early-modern period. In the last section, we study the discriminations between children on the grounds of sex, illegitimacy and order of birth among siblings and we discuss the «egalitarian» impact of the new godparenthood Tridentine model adopted in 1563. Este trabajo forma parte del proyecto Familia, desigualdad social y cambio generacional en la España centro-meridional, 1700-1900, referencia HAR2013-48901-C6-6-R, del Ministerio de Economía y Competitividad del Gobierno de España, dirigido por el profesor Francisco García González (Universidad de Castilla-La Mancha).

A review of Alexandra Walsham's Catholic Reformation in Protestant Britain.

Patrinus, «la red de historia cultural y social de bautismo y de padrinazgo» fue fundada en 2006. Retomando los trabajos disponibles antes de esa fecha y los de los investigadores comprometidos desde entonces con Patrinus, este artículo propone un balance de los principales resultados en referencia a la elección de los padrinos y madrinas en la Europa católica de la Edad Moderna, en particular en Italia y en Francia, los dos países más estudiados hasta la fecha pero también en España. Se presentan los grandes modelos de padrinazgo existentes antes y después del Concilio de Trento, cuyas restricciones más o menos severas pesaron sobre la selección de las familias de los bautizados. A continuación, el artículo estudia las diferentes estrategias de selección destacando especialmente la posición secundaria de los miembros del parentesco de los bautizados entre las personas elegidas. Para finalizar, analiza el papel que pudieron jugar las características propias de cada neonato, y especialmente su sexo, su rango de nacimiento o su ilegitimidad, en las lógicas de movilización de los parientes espirituales: se somete a debate el posible impacto de equiparación del nuevo modelo de padrinazgo adoptado en Trento en 1563. Patrinus, the «network for the cultural and social history of baptism and godparenthood», was founded in 2006. Using previous studies and researches published since 2006 by the members of Patrinus, this paper aims to present a synthesis of the main results about the selection of godfathers and godmothers in early-modern catholic Europe, in particular Italy, France and Spain. In a first part, we examine the main godparenthood models that were in force before and after the end of the Council of Trent in 1563; those models were creating specific constraints which had a major influence on a father and a mother when they had to choose the godparents of their newborn. In a second part, we study the various strategies of choices, putting emphasis on the fact that family and kinship members were not strongly mobilized for being godparents during the early-modern period. In the last section, we study the discriminations between children on the grounds of sex, illegitimacy and order of birth among siblings and we discuss the «egalitarian» impact of the new godparenthood Tridentine model adopted in 1563. Este trabajo forma parte del proyecto Familia, desigualdad social y cambio generacional en la España centro-meridional, 1700-1900, referencia HAR2013-48901-C6-6-R, del Ministerio de Economía y Competitividad del Gobierno de España, dirigido por el profesor Francisco García González (Universidad de Castilla-La Mancha).

The Society of Jesus was near the sick person who was in the throes of death or the condemned man for a committed crime. The principal aim of the Jesuits was to get, not only their own salvation, but also of other people’s. The spiritual direction in the last moments of a life, which had to get ready for a good death, was another way to get this target. Among all the works written for it, among the different ways of dying as well as people are different, and the destinies after their death, we will deal with this essay, always from the Jesuits eyes.La Compañía de Jesús se hallaba cercana al enfermo que agonizaba o al condenado a muerte por un delito cometido. Un objetivo principal del trabajo de los jesuitas era lograr, no sólo su propia salvación, sino la de los prójimos. La dirección espiritual en los últimos momentos de una vida, que debía prepararse para la buena muerte, era un medio más para conseguir este objetivo. De las obras escritas para ello, de las muertes diversas como distintas eran las personas y de los destinos después del «final», siempre desde los ojos jesuíticos, trataremos en este artículo.