Le diocèse de Toulouse, situé à cheval sur le Languedoc et le Gascogne, a subi d’importantes destructions durant les guerres de Religion. Un tiers des édifices religieux ont été détruits en 1596. Inséré dans une région où les protestants ont conquis de nombreuses villes, les Toulousains se sentent littéralement assiégés par le protestantisme, et cette appréhension renforce les ressorts d’une politique religieuse menée par l’archevêque, le puissant parlement de Toulouse et les laïcs. La Réforme catholique débute en 1590, au moment du concile provincial sous l’impulsion du cardinal de Joyeuse (1588-1605). Celui-ci, fortement empreint des idées borroméennes, en pose les cadres durables. Une visite systématique du diocèse est menée, des institutions nouvelles sont mises en place et les fondements du concile de Trente sont publiés par le biais des canons du concile provincial. Ses successeurs, malgré les longues périodes devacance du siège archiépiscopal, poursuivent la politique menée. On observe alors, grâce aux conférences ecclésiastiques notamment, un glissement des institutions, mises au service d’une meilleure connaissance des réalités religieuses et de la réforme des prêtres et des fidèles. Une campagne importante de reconstructions débute aussi de manière assez précoce dans le diocèse et constitue une des réussites les plus remarquables de la Réforme catholique,néanmoins avec une chronologie différenciée. Il en est de même pour la réforme des prêtres, dont nous étudierons les nombreux ressorts. La Réforme catholique implique de nombreux acteurs. Leur multiplicité est liée à la structure sociale de la ville de Toulouse, ville parlementaire par excellence. La politique religieuse connaît alors une articulation constante entre la Réforme catholique, comme réforme in capito et in membris et la Contre-Réforme, c’est-à-dire la volonté d’éradiquer toute présence du protestantisme. Cette politique, menée bien au-delà du cadre administratif du diocèse, constitue une grande réussite de la fin du XVIIe siècle. / The diocese of Toulouse, located in Languedoc and Gascony, suffered significant destruction during the Wars of Religion. One-third of the religious buildings were destroyed in 1596. Inserted in a region where protestants conquered many cities, the Tolosans felt literally besieged by Protestantism, and this anxiety helped to strenghten the religious policy, conducted by the archbishop, the powerful Parliament of Toulouse or the laymen. The Catholic Reformation began in 1590, with the Cardinal de Joyeuse (1588-1605) and his provincial Council. He was strongly influenced by Borromean ideas, and he imposed the Reformation sustainable frameworks. A visit of the diocese was conducted, new institutions were created, and the foundations of the Council of Trent were published through the canons of the provincial Council. His successors, espite long periods of vacancy of the archiepiscopal seat, continued this policy. Through ecclesiastical conferences, we can observe a mutation of the institutions, a better knowledge of religious realities and an important reform of the priests and the faithful. A significant campaign of reconstruction was also started quite early, and became one of the most remarkable successes of the Catholic Reformation. Nevertheless, the chronology is differentiated. We will also study many aspectsof the reform of the clergy. The Catholic Reformation involved many actors. Their diversity was related to the social structure of the city of Toulouse, parliamentary city par excellence. The religious policy was then a constant articulation between the Catholic Reformation as a reform in capito and in membris and the Counter-Reformation, that is to say the eradication of any Protestant. This policy, which was carried out well beyond the geographical boundaries of the diocese, was a success at the end of the 17th century.

This article explores the reasons behind the decision by the high clergy and the Crown to advocate a «self-support» policy for the parishes. For those powers, it was more convenient to allow parishes to raise their own revenues instead of finding new sources of income, which could erode tithe collections or put further pressure on the royal treasury, as suggested by some isolated voices during the fourth Mexican provincial council of 1771. However, the predominating trend was to induce the faithful to support their parishes. / El objetivo de este artículo es exponer los motivos del alto clero y de la Corona para reafirmar la política de lo que aquí llamo «auto-sustento» de los curatos. Para esos poderes era más conveniente que cada curato se autofinanciara a tener que buscar nuevas fuentes de ingreso, lo cual podía desembocar en un mayor reparto del diezmo o extraer recursos de la Real Hacienda, como plantearon algunas voces aisladas en el IV Concilio provincial mexicano de 1771. La tendencia fue, por el contrario, garantizar que los fieles sustentaran a cada parroquia.

Made available in DSpace on 2016-04-25T19:20:17Z (GMT). No. of bitstreams: 1 Anna Carolina Santos.pdf: 863900 bytes, checksum: 7681d8e977733fed1222e40829927c2a (MD5) Previous issue date: 2011-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study analyzes the constitutions divided into ninety-three chapters of the First Mexican Provincial Council held in 1555. In this sense, as we have research problem is if the council norms respected or rejected the old religious practices. Through the reading of the religious chronicles of the Franciscan Bernardino de Sahagun and the Jesuit Jose de Acosta we seek indigenous religious practices reported everything that refers to the birth, marriage and penitence to, by the analysis of the constitutions of the council, scored the considerations about the administration of three of the sacraments: Baptism, Confession and Marriage. We identified what were the norms established by the conciliar assembly about the sacramental practices, whether it was taken into account the religious practices of the ancient Indians, who were still common in the region until 1555. The normatization of control intended to reconcile orthodoxy of doctrine and practice, generating conflicts and strategies of domination and resistance in an atmosphere of shock and political-cultural accommodation. We detected that when the council norms that regulate the sacramental practices caused the rupture with the indigenous religious practices / O presente estudo analisa as constituições divididas em noventa e três capítulos do Primeiro Concílio Provincial Mexicano, realizado em 1555. Neste sentido, temos como problema de pesquisa se a normatização conciliar respeitou ou rejeitou as práticas religiosas antigas. Através da leitura das crônicas religiosas do franciscano Bernardino de Sahagún e do jesuíta José de Acosta buscamos nas práticas religiosas indígenas relatadas tudo o que se refere ao nascimento, penitências e casamento para, por meio da análise das constituições do Concílio, pontuarmos as considerações sobre a administração de três dos sacramentos: Batismo, Confissão e Matrimônio. Identificamos quais foram as normas estabelecidas pela assembléia conciliar sobre as práticas sacramentais, se foi levado em consideração as práticas religiosas antigas dos índios, que eram ainda comuns na região até 1555. A normatização conciliar pretendia o controle da ortodoxia da doutrina e das práticas, o que gerou conflitos e estratégias de dominação e de resistências num ambiente de choques e acomodações políticoculturais. Detectamos que a normatização conciliar quando regulou as práticas sacramentais causou a ruptura com as práticas religiosas indígenas