Academic literature on the topic 'Sainte Geneviève (Church)'

Resumen El modelo de iglesia basilical ha estado presente en el cristianismo desdeépoca de Constantino. Entre sus diversas variantes e interpretaciones podría destacarse la que se desarrolló en la Francia de los siglos XVII y XVIII, caracterizada por entablamentos adintelados que soportan bóvedas de medio cañón y que, en última instancia, remite a una lectura errónea de la descripción vitruviana de la Basílica de Fano. Este importante episodio constituirá el germen renovador de la arquitectura neoclásica, aunque los edificios que vamos a tratar suelen quedar oscurecidos por la sombra de la paradigmática iglesia de Sainte-Geneviève de París que, sin embargo, abandona la tipología original. En este texto se propone una revisión de la arquitectura de esta época buscando un hilo conductor concatenando sus principales obras, que intentan explicarse desde planteamientos no sólo históricos o formales sino también constructivos.AbstractThe basilical church model has been present in Christianity since the time of Constantine. Among its various variants and interpretations could be highlighted that developed in the France of the seventeenth and eighteenth centuries, characterized by lintel entablatures that support half-barrel vaults and which, ultimately, refers to a misreading of the vitruviandescription of the Basilica of Fano. This important episode will be the renovating germ of neoclassical architecture, although the buildings we are about to treat are often obscured by the shadow of the paradigmatic church of Sainte-Geneviève in Paris which, however, abandons the original typology. In this text we propose a revision of the architecture of this timelooking for a common thread connecting its main works, which try to explain themselves from not only historical or formal approaches, but also constructive ones.

Yves de Vallone’s manuscript treatise La Religion du chrétien conduit par la raison éternelle has become something of a landmark in the history of free thought, since it bears witness to the erratic intellectual career of its author. Initially a canon of the Congregation of Sainte-Geneviève, Vallone denounces a Socinian plot led by the directors of the institution. He is persecuted and eventually escapes to Switzerland, then to Germany and finally to Holland, where he arrives in Zwolle at the height of the Leenhof controversy. He embarks on a “metaphysical” defence of Calvinist doctrine but is sharply criticized by Jacques Bernard and sanctioned by the council of the Walloon Church. His reaction is to read Spinoza, Richard Simon and Bayle and launch into the composition of his treatise, which is a radical attack on Christian doctrine and history.