"In the city of Montpellier, the Bas-Languedoc capital, the Wars of Religion are all the more furious because basically the town is divided almost equitably between Catholics and Protestants, but also because it is inhabited by Christians on the fringe of established confessions. The testamentary practices, widely developed countries where statute laws are prevailing, reveal not only the attitudes towards death, and the eschatologist expectations but also the social structures of an Ancien Regime population. Through testaments, we can discern a confessionalization process, never global but which varies according to the activity field which the individuals are implicated in. In the public sphere, to be catholic or protestant becomes, in the beginning of the seventeenth century, a social mark among others. In the religious sphere, a confessionalization appears when visible piety's practices are noticed, even if this period is marked by a catholic indifference and the incapacity of some Huguenots to break with age-old acts of Catholicism. If spiritual religiosity is considered, as expressed in testamentary invocations, the confessionalization fades away on the profit of an homogeneous relation that people keep up with God. All the paradox lies in a social confessionalization that pushes men to kill each other on the name of God when, fundamentally, they have never been so close."
"Dans la cité de Montpellier, capitale du Bas-Languedoc, les guerres de Religion sont d'autant plus violentes que la ville est partagée presque équitablement entre catholiques et protestants, mais aussi peuplée de chrétiens aux marges des confessions établies. Les pratiques testamentaires, largement développées en pays de droit écrit, dévoilent les attitudes devant la mort, les attentes eschatologiques mais également les constructions sociales d'une population d'Ancien-Régime. A travers les testaments, on discerne un processus de confessionnalisation qui, pour autant, n'est jamais total et s'inscrit, au contraire, dans une gradation qui varie en fonction du champ d'activité dans lequel sont impliqués les individus. Dans la sphère publique, être catholique ou réformé devient, au début du XVIIe siècle, un marqueur social parmi d'autres. Dans la sphère religieuse, une certaine confessionnalisation se met en place lorsqu'il s'agit de pratiques extérieures de piété, bien que la période soit marquée par une forte tiédeur catholique et une incapacité de certains réformés à rompre totalement avec les gestes séculaires du catholicisme. Lorsqu'on aborde la religiosité intérieure, celle qui s'exprime dans les invocations testamentaires, la confessionnalisation s'efface devant une homogénéisation du rapport qu'entretiennnent les hommes avec Dieu. Tout le paradoxe réside dans une confessionnalisation sociale qui pousse les hommes à s'entretuer au nom de Dieu, alors qu'au fond, ils n'ont jamais été aussi proches."
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catholique protestant Montpellier (France) guerres de religion de 1562-1598.
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Église catholique Appartenance France Montpellier (Hérault) 16e siècle.
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Église catholique Appartenance France Montpellier (Hérault) 16e siècle Thèses et écrits académiques.
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Guerre di religione. 1559-1648 Montpellier (Francia) Storia 1554-1622.
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Histoire des mentalités France Montpellier (Hérault) 16e siècle Sources.
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Protestantisme Appartenance France Montpellier (Hérault) 16e siècle.
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Protestantisme Appartenance France Montpellier (Hérault) 16e siècle Thèses et écrits académiques.
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Réforme France Montpellier (Hérault) Thèses et écrits académiques.
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Réforme Montpellier (Hérault) Thèses et écrits académiques.
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Riforma protestante Montpellier (Francia) Storia 1554-1622.
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Testaments France Montpellier (Hérault) 16e siècle Thèses et écrits académiques.
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Testaments France Montpellier (Herault) 16th century.
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Testaments France Montpellier (Hérault) 17e siècle.
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Testaments France Montpellier (Hérault) 17e siècle Thèses et écrits académiques.
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Testaments France Montpellier (Herault) 17th century.
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