stepsШаги/StepsShagi / Steps2412-94102782-1765The Russian Presidential Academy of National Economy and Public Administration10.22394/2412-9410-2023-9-4-50-69steps-187Research ArticleСтатьи«Самообладание» и «неудержимая ярость»: споры о вере в английском католическом сообществе XVII в.“Composure” and “wild fury”: Religious debates in the 17th-century English Catholic communityhttps://orcid.org/0000-0002-9630-5903СерегинаА. Ю.SereginaA. Yu.

Анна Юрьевна Серегина, доктор исторических наук, ведущий научный сотрудник, Отдел историко-теоретических исследований

119334, Москва, Ленинский пр-т, д. 32А

Тел.: +7 (495) 938-13-44

Anna Yu. Seregina, Dr. Sci. (History), Leading Researcher, Department for Theoretical Studies

119334, Moscow, Leninsky Prospekt, 32A

Tel.: +7 (495) 938-13-44

aseregina@mail.ruИнститут всеобщей истории РАНРоссияInstitute of World History, Russian Academy of SciencesRussian Federation202329122023945069Copyright © Серегина А.Ю., 20232023Серегина А.Ю.Seregina A.Y.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://steps.ranepa.ru/jour/article/view/187

Европейская культура раннего Нового времени была наполнена различными формами публичной полемики, включавшими университетские диспуты, литературные диалоги, печатную полемику и др. Реформация и последовавшие за ней конфессиональные конфликты добавили к этому и диспуты по религиозным вопросам, также принимавшие разные формы. Религиозные диспуты тесно увязывались с обращением в «истинную веру» и могли быть адресованы как национальной аудитории, так и относительно небольшой группе слушателей. Каким образом эти «частные диспуты» воспринимались и описывались теми, в чьем присутствии они происходили? Аудитория полемистов XVI и XVII вв. была хорошо знакома с аргументами обеих сторон. Что же могло считаться победой в ситуации, когда практически каждый шаг диспутантов был предсказуем? В статье анализируется описание «спора о вере», состоявшегося в 1634 г. в доме Элизабет Кэри, виконтессы Фолкленд между англиканским богословом Уильямом Чиллингвортом и иезуитом Томасом Холландом. Диспут проводился для убеждения дочерей леди Фолкленд, новообращенных католичек и будущих монахинь Энн, Люси, Элизабет и Мэри Кэри, которые переживали религиозный кризис. Описание дебатов сохранилось в написанной дочерями леди Фолкленд биографии матери. Показано, что рассказ о диспуте в тексте тесно увязан с историей перехода матери и дочерей в католичество, представленной как «интеллектуальное обращение» при посредстве рациональных аргументов. Однако в описании основной акцент сделан не на аргументации, а на поведении дискутантов и их эмоциях, что отражает представления полемистов XVII в. о роли эмоций в процессе религиозного обращения и познания истины.

Early Modern European culture abounded in various forms of public controversies. These included university debates, literary dialogues, printed polemical works, etc. The Reformation and the resulting confessional conflicts added numerous religious disputations. Religious disputations were closely linked to conversions to the ‘true faith’ and could be addressed to either national audiences or to relatively small groups. How were these ‘private disputations’ perceived and described by those who witnessed such events? In the 16th–17thcenturies the European audience was well versed in the arguments of both Catholic and Protestant theologians. What, then, could be considered a victory when almost every argument of the disputants was predictable? The article presents an analysis of a disputation narrative — the story of the debates between an Anglican divine, William Chillingworth, and a Jesuit, Thomas Holland, which were held in 1634 at the house of Elizabeth Cary, Viscountess Falkland. The disputation was organized to help persuade the daughters of Lady Falkland, newly converted Catholics and future nuns Anne, Lucy, Elizabeth and Mary Cary, who experienced a religious crisis. The disputation narrative was part of the biography of Lady Falkland written by her daughters. The story was closely connected to the narrative of the conversion of the mother and the daughters to Catholicism. The process was presented as an “intellectual conversion” through rational arguments. However, the story of the disputation focuses not on the arguments but on the behavior of all the participants, and on their emotions. This is a reflection of the views of the 17th-century polemicists regarding the role of emotions and pas[1]sions in the process of religious conversion and the search for truth.

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The authors declare that there are no conflicts of interest present.