A la fin des années 1650, paraît en allemand et en latin un petit ouvrage illustré, intitulé Atlas Marianus, conçu d'emblée par son auteur, le jésuite Wilhelm Gumppenberg, comme la première partie d'une somme immense à venir, dans laquelle il entendait recenser tous les sanctuaires du monde catholique abritant des images miraculeuses de la Vierge Marie, y compris dans l'Amérique Ibérique. Cette somme finale paraît en 1672, sans illustrations. CEuvre de toute une vie, portée par un vaste réseau d'informateurs, l 'Atlas porte à un degré jusque-là inédit d'explicitation et d'argumentation les relations que l'Eglise et les pouvoirs catholiques établissent alors entre cartographie et hagiographie, en plaçant les territoires européens et extra-européennes sous le patronage de saints nationaux ou de Vierges spécifiques, mais aussi l'importance que revêtent alors les derniers projets fidèles aux idées de la Renaissance d'une cosmographie chrétienne unifiée, permettant de penser l'univers tout entier d'un seul tenant et sous l'emprise de lois dictées par Dieu uniquement. C'est à explorer cette combinaison à la fois très savante et pourtant rendue obsolète par les travaux de Copernic ou de Galilée entre cosmographie, cartographie et mariologie que s'attache cet article.

At the end of the 1650s, a small illustrated book entitled Atlas Marianus was published in German and Latin. Its author, the Jesuit Wilhelm Gumppenberg, conceived it as the first part of what would be a voluminous work in which he proposed to elaborate a census of all the sanctuaries in the Catholic world -including Spanish America- that housed miraculous images of the Virgin Mary. His opus appeared in print in 1672, but without illustrations. A life's work supported by a broad network of informants, the Atlas achieved a level of explanation and argumentation unknown at the time concerning the relations established by the Catholic Church and its powers between cartography and hagiography, for it placed Europe and extra-European territories under the patronage of national saints or specific expressions of the Virgin Mary. But it also took into account the importance during that period of the final projects faithful to Renaissance ideas concerning a unified Christian cosmography that would make it possible to contemplate an entire universe in continuum under an empire of laws dictated exclusively by God. The article explores this combination of cosmography, cartography and Mariology that, in light of the works of Copernicus and Galileo, seems rather farfetched and obsolete.

A fines de los años 1650 se publica en alemán y en latín un pequeño libro ilustrado intitulado Atlas Marianus, que su autor, el jesuíta Wilhelm Gumppenberg, concibe como la primera parte de una suma inmensa por venir, con la cual pensaba censar todos los santuarios del mundo católico que albergaban imágenes milagrosas de la Virgen María, incluyendo los de la América ibérica. Esta suma final se publica en 1672, sin ilustraciones. Obra de toda una vida, sostenida por una amplia red de informadores, el Atlas alcanza un grado hasta entonces desconocido de explicitación y de argumentación, las relaciones que la Iglesia y los poderes católicos establecen entonces entre cartografía y hagiografía, poniendo los territorios europeos y extraeuropeos bajo el patrocinio de santos nacionales o de vírgenes específicas. Pero también se toma en cuenta la importancia que tienen entonces los últimos proyectos fieles a las ideas del Renacimiento, en cuanto a una cosmografía cristiana unificada, que permitan pensar el universo entero en continuum y bajo el imperio de leyes dictadas únicamente po Dios. Este artículo trata de explorar esta combinación a la vez muy rebuscada y ya obsoleta, después de los trabajos de Copérnico y de Galileo, entre cosmografía, cartografía y mariología.

Com poucas exceções, a historiografia francesa encobriu sistematicamente as tentativas de pacificação religiosa no século XVII e, ainda mais, no século XVI, consideradas como prefigurações medíocres do Édito de Nantes (1598). Ao fazê-lo, os historiadores se privaram de uma pré-história indispensável e de uma reflexão séria sobre as questões que são específicas dos episódios de paz religiosa na Europa Moderna - embora Cari Schmitt e Reinhart Koselleck tenham chamado a atenção para eles na década de 1950. O surgimento de novos documentos (deliberações de Caps de Ville, pactos de amizade entre confissões religiosas, tratados de filosofia política, iconografia) e, acima de tudo, uma abordagem que não é mais anedótica, e sim teórica e comparatista, permitem um novo olhar sobre essa questão fundamental para a compreensão da gênese do Estado absolutista moderno e a invenção da liberdade de consciência. Este artigo analisa as questões teóricas e práticas em três experiências - quase - concomitantes de convivência institucionalizada entre religiões ao longo do século XVI: a França, o Sacro Império e a Suíça.

With a few exceptions, French historiography has systematically glossed over attempts at religious pacification in the 17th and even more in the l6th century, which were regarded as mediocre prefigurations of the Edict of Nantes (1598). In so doing, historians deprived themselves of both an indispensable prehistory and of serious reflection on the issues peculiar to religious peaces in Modern Europe, even though Cari Schmitt and Reinhart Koselleck drew attention to those in the 1950s. The emergence of new documents (deliberations of Caps de Ville, friendship pacts between religious confessions, treatises on political philosophy, iconography) and above all an approach that is no longer anecdotal but theoretical and comparatist allow us to take a fresh look at this crucial issue for understanding the genesis of the modern absolutist State and the invention of freedom of conscience. The present article examines the theoretical and practical issues in three - nearly - concomitant experiences of institutionalized coexistence of confessions over the course of the l6th century: France, the Holy Empire and Switzerland.