14 (1988–1989), 363–379.
73. T. G. Connors, ‘Surviving the Reformation in Ireland (1534–80): Christopher Bodkin, Archbishop of Tuam, and Roland Burke, Bishop of Clonfert’, SCJ 32 (2001), 335–355 [352].
74. B. Millett, ‘Irish literature in Latin, 1550–1700’, in T. W. Moody, F. X. Martin and F. J. Byrne (eds), A New History of Ireland: 3: Early modern Ireland, 1534–1691, 2nd edn (Oxford, 1991), с. 561–586 [562].
75. B. Bradshaw, ‘Revisionism and the Irish Reformation: a rejoinder’, JEH 51 (2000), 587–591 [588]. P. O. Connell, ‘The early-modern Irish College network in Iberia, 1590–1800’; É. O Ciosáin, ‘A hundred years of Irish migration to France, 1590–1688’, in T. O’Connor (ed.), The Irish in Europe 1580–1815 (Dublin, 2001).
76. Dublin: S. G. Ellis, ‘Economic problems of the Church: why the Reformation failed in Ireland’, JEH 41 (1990), 239–265 [263, прим.] О Килкенни: A. J. Fletcher, Drama and the Performing Arts in pre-Cromwellian Ireland: a repertory of sources and documents from the earliest times until c. 1642 (Woodbridge, 2001), с. 361–365.
77. W. F. Graham, ‘The religion of the first Scottish settlers in Ulster’, in J. Friedman (ed.), Regnum, religio et ratio: essays presented to Robert M. Kingdon (Sixteenth Century essays and studies 8, 1987), с. 53–68 [55–56].
78. О богословии Церкви: A. Ford, The Protestant Reformation in Ireland, 1590–1641 (Dublin, 1997), гл. 8.
79. B. Ó’Cuív, ‘The Irish language in the early modern period’, in Moody, Martin and Byrne (eds), Early Modern Ireland, 1534–1691, с. 509–545 [511].
80. Ellis, ‘Economic problems’, op. cit., 261; P. S. Dineen (ed.), An Irish-English dictionary (Dublin, 1927), с. 34, 948.
81. О 1621 годе: сравните обзор Хельги Робинсон-Хаммерштайн (Helga Robinson-Hammerstein) на книгу: Ford, Protestant Reformation in Ireland (edn. Berne, 1985), JEH 37 (1986), 472, и сравните дублинское издание упомянутой книги от 1987 года: Ford, op. cit., с. 201–217. О числе духовенства и иезуитов в Дублине: K. Bottigheimer, ‘The failure of the Reformation in Ireland: Une question bien posée’, JEH 36 (1985), 196–207 [198].
1. J. Bergin, ‘The Counter-Reformation Church and its bishops’, PP 165 (Nov. 1999), 30–73 [41–42]. C. Black, ‘Perugia and post-Tridentine Church reform’, JEH 35 (1984), 429–451 [431], приводит для Италии немного меньшую цифру – 287 епархий.
2. Цит. по: J. S. Cummins, JEH 45 (1994), 348.
3. S. Ditchfield, ‘Text before trowel: Antonio Bosio’s Roma sotteranea revisited’, in R. N. Swanson (ed.), The Church Retrospective (SCH 33, 1997), с. 343–360.
4. T. Johnson, ‘Holy fabrications: the catacomb saints and the Counter-Reformation in Bavaria’, JEH 47 (1996), 274–297, особ. с. 278–281, также см. гл. 10. Чирчиньяни иногда путают с его учеником Кристофоро Ронкалли, поскольку оба они получили прозвище «Помаранчо». Фрески Чирчиньяни в Английском колледже, ныне утраченные, представлены в кн.: G. B. di Cavallieri, from N. Circignani, Ecclesiae Anglicanae Trophaea sive Sanctorum Martyrum […] passiones (Rome, 1584): см. илл. 12, 13.
5. Bireley, Refashioning, с. 72.
6. B. McClung Hallman, Italian Cardinals, Reform, and the Church as Property (Berkeley, 1985), с. 9–15. О переходе во Францию: M. Völkel, Römische Kardinalshaushalte des 17. Jahrhunderts. Borghese-Barberini-Chigi (Tübingen, 1993), с. 376–380.
7. Hallman, Italian Cardinals, с. 2–3, 164–168.
8. G. Fragnito, La Bibbia al rogo: la censura ecclesiastica e i volgarizzamenti della Scrittura (1471–1605) (Bologna, 1997), с. 330: ‘Non sapete voi come il tanto legger la scrittura guasti la religione Cattolica?’. О контексте, в котором проходил конфликт папы с Венецией, см. ниже, с. 469–471.
9. Fragnito, La Bibbia al rogo, гл. 7, с. 106–107, 198, 326.
10. Pettegree (ed.), Early Reformation, с. 211–212; A. Pastore, Nella Valtellina del tardo cinquecento: fede, cultura, società (Milan, 1975); E. Balmas and G. Zardini (eds), Denys Bouteroue: Discorso breve delle persecuzioni occorse in questo tempo alle Chiese del Marchesato di Saluzzo (1620) (Turin, 1978).
11. U. Rozzo, ‘Italian literature on the Index’, in G. Fragnito (ed.), Church, Censorship and Culture in Early Modern Italy (Cambridge, 2001), с. 194–222.
12. P. Godman, The Saint as Censor: Robert Bellarmine between Inquisition and Index (Leiden, 2000); L. Balsamo, ‘How to doctor a bibliography: Antonio Possevino’s practice’, in Fragnito (ed.), Church, Censorship and Culture, с. 50–78.
13. Статистика: M. Laven, ‘Sex and celibacy in early modern Venice’, HJ 44 (2001), 865–888 [867]. R. Mackenney, Tradesmen and Traders: the world of the guilds in Venice and Europe, c. 1250 – c. 1650 (London, 1987).
14. J. Woolfson, Padua and the Tudors (Cambridge, 1998), с. 129; о законе, см.: ibid., гл. 2.
15. Yates, Rosicrucian Enlightenment, с. 171.
16. N. Malcolm, De Dominis (1560–1624): Venetian, Anglican, ecumenist and relapsed heretic (London, 1984).
17. J. K. Nye, ‘Johannes Uhl on penitence: sermons and prayers of the dean of Rottweil, 1579–1602’, in Lualdi and Thayer (eds), Penitence, с. 152–168 [156].
18. J. B. Tomaro, ‘San Carlo Borromeo and the implementation of the Council of Trent’, in J. M. Headley and J. B. Tomaro (eds), San Carlo Borromeo: Catholic reform and ecclesiastical politics in the second half of the 16th century (Washington DC, 1988), с. 67–84 [70].
19. D. Fenlon, ‘The origins of modern Catholicism’, JEH 43 (1992), 102–109 [103–104]. Headley and Tomaro (eds), San Carlo Borromeo, предоставляет превосходный ряд различных воззрений на деятельность Борромео в Милане.
20. B. W. Westervelt, ‘The Prodigal Son at Santa Justina: the homily in the Borromean reform of pastoral preaching’, SCJ 32 (2001), 109–125 [111].
21. О том, как впоследствии контролировали исповедников в Неаполе, см.: M. Mancino, Licentia confitendi: selezione e controllo dei confessori a Napoli in età moderna (Rome, 2000).
22. P. F. Grendler, ‘Borromeo and the Schools of Christian Doctrine’, in Headley and Tomaro (eds), San Carlo Borromeo, с. 158–171 [165].
23. Nicola M. Sutherland, обзор кн.: Headley and Tomaro (eds), San Carlo Borromeo, JEH 40 (1989), 608.
24. E. C. Voelker, ‘Borromeo’s influence on sacred art and architecture’, in Headley and Tomaro (eds), San Carlo Borromeo, с. 172–187 [178–179, 185].
25. Bergin, ‘Counter-Reformation Church and its bishops’, op. cit., 46. W. de Boer, ‘The politics of the soul: confession in Counter-Reformation Milan’ in Lualdi and Thayer (eds), Penitence, с. 124–131; также см.: W. de Boer, The Conquest of the Soul: confession, discipline and social order in Counter-Reformation Milan (Leiden, 2000).
26. Bireley, Refashioning, с. 115, о братствах иезуитов, см. ниже, гл. 14, с. 661.
27. S. Ditchfield, ‘Sanctity in early modern Italy’, JEH 47 (1996), 98–112, особ. с. 103–104.
28. R. Copsey, ‘Simon Stock and the scapular vision’, JEH 50 (1999), 652–683. О столь же неприкрытом скепсисе иберийских инквизиторов в отношении ведьм, см. гл. 13, с. 639–640.
29. Ditchfield, ‘Sanctity in early modern Italy’, op. cit., 109.
30. Black, ‘Perugia and post-Tridentine Church reform’, op. cit., 441; D. Gentilcore, ‘“Adapt yourselves to the People’s capabilities”: missionary strategies, methods and impact in the Kingdom of Naples, 1600–1800’, JEH 45 (1994), 269–295 [282]. См. также: T. Deutscher, ‘Seminaries and the education of Novarese parish priests, 1593–1627’, JEH 32 (1981), 303–320.
31. L. Châtellier, The Religion of the Poor: rural missions in Europe and the formation of modern Catholicism, c. 1500–1800 (Cambridge, 1997), с. 40, 42–45.
32. Gentilcore, ‘Missionary strategy’, op. cit., 278.
33. Цит. по: P. Camporesi, The Fear of Hell: images of damnation and salvation in early modern Europe (Cambridge, 1991), с. 69–72.
34. Gentilcore, ‘Missionary strategy’, op. cit., 278–279; о Сарако: ibid., 281.
35. G. Parker, The Grand Strategy of Philip II (London and New Haven, 1998), с. 41–42, 277–278.
36. См. гл. 6, с. 358–360, и гл. 7, с. 378–379; о том, как Филипп непрестанно направлял усилия епископов во благо королевства, см.: H. Rawlings, Church, Religion and Society in Early Modern Spain (Basingstoke, 2002), с. 67.
37. H. Kamen, The Phoenix and the Flame: Catalonia and the Counter-Reformation (New Haven and London, 1993), с. 67. Для сравнения: гл. 2, с. 92, о монахинях и жизни в закрытых обителях: гл. 16, с. 713–718.
38. H. E. Rawlings, ‘The secularisation of Castilian episcopal office under the Habsburgs, c. 1516–1700’, JEH 38 (1987), 53–79 [67].
39. S. T. Nalle, God in La Mancha: religious reform and the people of Cuenca, 1500–1600 (Baltimore and London, 1992), с. 118–129. О печати: ibid., с. 114–118; Kamen, Phoenix and the Flame, с. 140–147, 398, 424–426.
40. Bireley, Refashioning, с. 109.
41. E. M. Wilson, ‘Spanish and English religious poetry of the seventeenth century’, JEH 9 (1958), 38–53 [45–46].
42. J. Contreras, ‘The impact of Protestantism in Spain 1520–1600’, in S. Haliczer (ed.), Inquisition and Society in Early Modern Europe (London, 1987), с. 47–66 [62].
43. C. Villaseñor Black, ‘Love and marriage in the Spanish Empire: depictions of holy matrimony and gender discourses in the 17th century’, SCJ 32 (2001), 637–667 [645].