Diplomacy and Domestic Devotion: Embassy Chapels and the Toleration of Religious Dissent in Early Modern Europe

2002 ◽  
Vol 6 (4) ◽  
pp. 341-361 ◽  
Author(s):  
Benjamin J. Kaplan
Keyword(s):  
Early Modern ◽  
Host Country ◽  
Early Modern Europe ◽  
Religious Dissent ◽  
Religious Wars ◽  
Modern Europe ◽  
The Right ◽  
Residential Space

AbstractIn the wake of Europe's religious wars, it became accepted that embassies could include chapels where forms of Christianity illegal in the host country could be practiced. In theory, only ambassadors and their entourage had the right to worship in such chapels, but in practice the latter became bases for full-fledged congregations of native religious dissenters. Constructed out of residential space, the chapels belonged to a broader category of edifice, the "clandestine church." They helped give birth to the modern doctrine of "extraterritoriality."

scholarly journals ‘ACCEPTABLE TRUTHS’ DURING THE FRENCH RELIGIOUS WARS

2020 ◽  
Vol 30 ◽  
pp. 55-75
Author(s):  
Penny Roberts
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Historical Perspective ◽  
Early Modern Europe ◽  
Specific Context ◽  
Religious Truth ◽  
Religious Wars ◽  
Modern Europe ◽  
Intense Debate

AbstractThis paper seeks to provide some historical perspective on contemporary preoccupations with competing versions of the truth. Truth has always been contested and subject to scrutiny, particularly during troubled times. It can take many forms – judicial truth, religious truth, personal truth – and is bound up with the context of time and place. This paper sets out the multidisciplinary approaches to truth and examines its role in a specific context, that of early modern Europe and, in particular, the French religious wars of the sixteenth century. Truth was a subject of intense debate among both Renaissance and Reformation scholars, it was upheld as an absolute by judges, theologians and rulers. Yet, it also needed to be concealed by those who maintained a different truth to that of the authorities. In the case of France, in order to advance their cause, the Huguenots used subterfuge of various kinds, including the illicit carrying of messages. In this instance, truth was dependent on the integrity of its carrier, whether the messenger could be trusted and, therefore, their truth accepted. Both sides also sought to defend the truth by countering what they presented as the deceit of their opponents. Then, as now, acceptance of what is true depends on which side we are on and who we are prepared to believe.

scholarly journals Creating Confusion in the Colonies: Jews, Citizenship, and the Dutch and British Atlantics

Itinerario ◽  
2012 ◽  
Vol 36 (2) ◽  
pp. 55-90 ◽  
Author(s):  
Jessica Roitman
Keyword(s):  
Early Modern ◽  
Economic Importance ◽  
Early Modern Europe ◽  
Structural Representation ◽  
Great Economic Importance ◽  
Modern Europe ◽  
Legal Frameworks ◽  
The Right ◽  
Christian Population

Jews in most of early modern Europe struggled to assert their rights within legal frameworks that presumed them to be intrinsically different—aliens—from the (Christian) population around them no matter where they had been born, how they dressed and behaved, or what language they spoke. This struggle played itself out on various fronts, not the least of which was in the Jewish assertion of the right to become more than aliens—to become citizens or subjects—of the territories in which they lived. Citizenship, in its various forms, was a structural representation of belonging. Moreover, citizenship conferred tangible rights. As such, being a recognised citizen (or subject) had not only great symbolic, but also great economic, importance.

Renaissance Concepts of Shame and Pocaterra'sDialoghi Delia Vergogna

1994 ◽  
Vol 47 (1) ◽  
pp. 34-56 ◽  
Author(s):  
Werner L. Gundersheimer
Keyword(s):  
Early Modern ◽  
Early Modern Europe ◽  
Garden Of Eden ◽  
Controlling Behavior ◽  
Modern Europe ◽  
The Right

Persons of authority in early modern Europe—whether parents, preachers or princes—knew well that among the resources available to them for controlling behavior and maintaining hierarchies, there was always shame. Humankind, to its woe, had experienced shame in the Garden of Eden. Noah had been shamed by his nakedness, Sarah by her barrenness, Jacob by his effeminate body, Potiphar's wife through her brazen advances. Hesiod had introduced two sorts of shame: the right kind, derived from modesty; and the wrong kind, produced by poverty. These instances, and many others from ancient and medieval sources, lay at hand for easy use by Renaissance moralists, and who is not a moralist? Applying their own imaginative skills to techniques and rituals of humiliation, medieval and early modern people devised such innovations as thepitture infamanti, the dunce cap, the stocks, the charivari, the yellow badge.

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