Secularización - History Lab

20th Cloisters Book

ad_hlab_min — Sat, 19 Feb 2022 16:33:40 +0000

Until the 18th century, the university system did not depend on a political authority from which curricula and operational guidelines emanated. In the ancien régime, the nobility, the church, private individuals or the king could promote universities. In this case, the universities pro religione were those promoted by the regular orders such as the Jesuits. However, as early as the 18th century, the Enlightenment criticised the fact that this type of university, controlled by the regular orders, conditioned the education of students according to their affiliation to one order or another, as well as the fact that their students were too easily awarded the relevant degrees because their academic value was recognised. The Enlightenment tried to centralise education in order to establish quality criteria for it. A necessary step was the secularisation of education in the hands of the Jesuit order in 1768, which the Enlightenment wanted to extend to all other regular orders. Since then, the number of graduates and doctors has declined. In this case, the present text is a complaint by a religious about the provisions of Charles III in this line.

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Letter from Roda to Grimaldi

ad_hlab_min — Sat, 19 Feb 2022 16:33:35 +0000

After the expulsion from their respective countries and the refusal to let them enter Rome, the Jesuits were trapped in intermediate lands such as Corsica. There they awaited their future, hoping to be able to return to their lands of origin. The Spanish monarchy made proposals aimed at breaking up Jesuit unity, for which secularisation of its members was a solution to put an end to the threat of the old order. The king’s commissioners were sent to try to negotiate the abandonment of the habits in exchange for the religious being allowed to return to Spain. For many Jesuits, secularisation was the only way out of the uncertain future they had been facing, since apart from returning to their homeland, they were guaranteed an income to support themselves. In this case, the king would pay them from the property that had been confiscated after their expulsion. However, as the text states, not everyone agreed to give in, and those who agreed to secularisation were accused of being weak in spirit. Roda was against the return of the Jesuits because he continued to see them as dangerous members, highlighting in this fragment the traditional accusations against them, including fanaticism, for which a French king lost his life in the 16th century (Henry IV).

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An Essay on the Economics Effects of the Reformation

ad_hlab_min — Sat, 19 Feb 2022 16:33:29 +0000

Max Weber’s “The Protestant Ethic and the Spirit of Capitalism” was a work that presented an interesting association between the emergence of capitalism and certain behaviours derived from the Protestant religion. Since the Lutheran and Calvinist reforms, there was an attempt to return to a biblical basis by emphasising certain aspects relating to the honour of the worker/saviour. The Calvinist confession insisted that God’s approval of the individual depended on his or her business fortune, which created a need for the faithful to improve their economic situation. The emergence of Amsterdam in the 17th century and London in the 18th century as the economic capitals of the world gradually shifted the world’s economic strength to the northern Protestant axis. Such analogies convinced Max Weber that Protestantism had been the prelude to capitalism.

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