Matteo Gribaldi Moffa – Wikipedia

Matteo Gribaldi Moffa O Mold (Chieri, about 1505 – Farges, September 1564) was an Italian jurist, who cultivated religious ideas close to reform and anthitrinitarianism.

Legal training [ change | Modifica Wikitesto ]

He was born in Chieri, a few kilometers from Turin, in the early sixteenth century, second son of Patrizio Giovanni Gribaldi and Di Maria, belonging to the family of the Marquises of Ceva. ^[first] In the early 1930s, the wedding with Giorgina Carraxe, nephew of the doctor Pietro Bairo, professor at the University of Turin and doctor of the Savoy, ^[2] And illegitimate daughter of Etiennette De Gento, lady of Farges, made him acquire that fiefdom of the territory of Gex, in the Republic of Bern, who in November 1536 was definitively recognized in ownership after a judicial dispute with a Jean de Gramont, who supported to be the legitimate son of Gribaldi’s mother -in -law. ^[3]

He probably studied in Turin, in that university where Erasmus had graduated in 1506 and where Matteo Gribaldi could have attended the lessons of Francesco Sfondrati together with Celio according to Curione. From 1535 to 1536 he was a teacher by right to Toulouse, colleague of the Boyssoné and friend of the poet Jean Vaulté: both would have made him known to Lyon the humanist and publisher Étienne Dolet. The Boyssoné – with which Gribaldi remained in correspondence for decades – had been accused of heresy and, after having inhabited, on March 31, 1532 he had been sentenced by the Inquisition to the confiscation of assets, while the Dolet will be burned on the stake in 1546: Already from friendships with these humanists we understand how Gribaldi had now matured positions of serious criticism of the Church and Catholic theology.

Having become a lord of Farges, where he spent his free summers from the cathedral commitments, and the citizen of Bern, he went on to teach Cahors, and from 1540 to Valence, where he wrote the preface of his The methodology of studying three books , dedicated to Tolosan students published in Lyon in 1541.

Il “The method of studying» [ change | Modifica Wikitesto ]

The traditional study and teaching method of the Justinian jurisprudential corpus had developed in the Middle Ages in Italy – and for this reason it was said will italian – spreading soon in Europe. The legal text was exposed, analyzed and commented in order to make it applicable to the concrete cases imposed on the needs of modern society, thus establishing the rules of common law. Master recognized for this exegesis was considered the commentator Bartolo da Sassoferrato (1314-1357), for the study whose opera in the sixteenth century were specially established university chairs in Naples and Padua.

In the fifteenth century he was also born, still in Italy, and had spread above all in France and from here in the rest of Europe, the address – called Customer French -of historical-philological interpretation of the Justinian law, in order to trace the original spirit that had led to its constitution, thus reducing its authority as a source of modern common law. Guillaume Budé (1468-1540), publishing his in 1508 Annotations in 24 books Pandectarum , refused the will italian and he criticized the late Justinian construction to seek the original Roman classic law.

In the The method of studying a method , which is not a theoretical text but it is a practical manual for the use of students, Gribaldi remains faithful to the traditional will italian MA Riconosce Insieme la validità degli indirizzi of modern Umanisti – “Budaeus, Zasius and Alciatus, the immortality” ^[4] – rather meaning “reuniting the scientific inheritance of” bartoism “with the new acquisitions of the humanistic movement”, preserving “that rationalistic base” which is the pride of the Italian tradition. ^[5] His method He is summarized by him in a famous distance:

«Praemitto, split, the top, and a shape, Perlego, do reasons, with a concoting and obey ”

( The method , You, c. XIV, PP. 95-98 )

or yes he pressed the topic, yes divide In its constitutive parts, yes synthesizes And yes exemplification providing a concrete case. At this point yes reread critically together with the reasons leading to the identification of the meaning of the law, exposing the objections confirming By oppositions and oppositions the correctness of the interpretation.

From the University of Valence passed to that of Grenoble in 1543, having had the guarantee of a higher compensation, which the following year was further increased to him. But the city could afford to pay the teachers well thanks to the interest received on a previous credit made to the king, ^[6] Exhausted who, in 1545, Gribaldi left the city. It was underlined that in Grenoble Gribaldi he regularly attended the masses, in contradiction with the compromising friendships cultivated in Toulouse, but it cannot be established whether this devotion was sincere or expression of nicodemism, also taking into account that the chapter of the cathedral was committed to supporting the ‘Activities of the University. ^[7]

In Padova [ change | Modifica Wikitesto ]

After the departure from Grenoble, the traces are lost for a few years of Gribaldi. It was thought that he abandoned France with the climb to the throne of Henry II, in 1547, and for the institution, he wanted, of one Ardent room in charge of pursuing heretics. ^[8] In Italy it could have been first podestà of Asti, ^[9] And his teaching contract is then documented in the Padua studio, stipulated on March 22, 1548, with a salary of 800 florins, increased from October to 1,100. ^[ten] Great was his popularity: from Grenoble, whose university had obtained real funding, they invited him to return, while in Padua the classroom in which he usually taught was always so crowded that one day the students loaded him on his shoulders, carrying him in a more bigger. ^[11]

In the Venetian city there were numerous students who came from Germany: they were largely Lutheran and enjoyed a special immunity, having the Venetian Republic established by law that they could not be pursued for their religious ideas. Gribaldi hosted some at home – that the masters welcomed foreigners at home was normal custom of time – and the familiarity of their relationships was great.

50 ‘”History of Once» [ change | Modifica Wikitesto ]

In Padua Gribaldi found herself involved in the case of Francesco Spiera. He was a lawyer from Cittadella who, sentenced in 1548 by the Inquisition for Calvinism, had only lived to save his life. Taken by deep remorse, convinced that she had damned her soul forever for denying God, she had fallen into a deep depression. Brought by the family to Padua because he was treated there, his friends – Vergerio and Gribaldi were among them – often gathered in his home to convince him to trust in divine mercy, but unnecessarily: on December 27, 1548 Spiera literally died of despair.

The story caused a profound impression between the reformed, and aroused a debate on the themes of predestination, free will and the sleep of the souls, and on the conduct that those Italians secretly converted to the reform should have kept living in a country in which the inquisition pursued The so -called heretics. Gribaldi brought his contribution by writing on November 27, 1549 the The history of the once the enemy of the Gospel in Italy, they were gathered to abijk the acknowledgment of the truth (History of the one that the enemies of the Gospel forced to deny the recognized truth) which in 1550 will be published in Basel without indicating his name in a silloge of writings entitled Francisco Spieres History of the four highest men of the most faithful enrolled , including the contributions of Vergerio, of Celio according to Curione, by Giovanni Calvino and Martin Borrhaus.

Gribaldi interpreted the inability of the spiera to find consolation in his “being irritated by stoic fantasies on the election, and does not turn to the voice of the Gospel and the universal promise […] he wants to hear the consolation within himself before believing, While faith must come first of all, and it is very serious sin to refuse that invitation of the Son of God: “Come to me who suffer” ». ^[twelfth] The belief of the irimedable damnation was reiterated by the spiera with the verse Virgilian “Pauci quos aequus amavit iuppiter”, ^[13] already mentioned by Valla ^[14] To remember that the Augustinian theory of predestination was linked to the stoic god indifferent to the invocations of humans, so that few would have been the elected.

In those “stoic fantasies on the election” Gribaldi shows to refuse – denouncing it as stoica but thinking of modern doctrines – the Calvinist theory of predestination and seems to share the judgment, widespread also among the Lutherans, that that doctrine could lead to despair. ^[15] That step of the The story of once In fact, he was severely commented by the Orthodox Calvinist Vergerio: “He wrote to you on a certain judgment, in no matter, saying that the spiera had the intricate brain in the Openione de Stoici as for the elected de god, and that the consolator did not interact this source of evil”. ^[16]

The dramatic story of the spiera is recognized to be the main cause of the escape of Vergerio from Italy to Switzerland in 1549: the bishop of Capodistria had moreover suspected for some time to be a masked Protestant. Gribaldi remained in Padua, from where he wrote to Calvino recommending his friend, testimony that the knowledge, directed or by correspondence, with the French reformer had to go back to at least a few years earlier, perhaps occurred on the occasion of one of the annual returns of Gribaldi in his own Farges Castle, which stood at not many kilometers from Geneva.

The clash with Calvino [ change | Modifica Wikitesto ]

And in Geneva Gribaldi went in 1553, when Michele Servito was being tried, to take the defenses of the Spanish antitrinarian, opposing that a man was condemned for his opinions in the field of religion. To exhibit his protest, he asked to be able to speak with Calvino, but he refused, having known that Gribaldi had the same opinions of Servito regarding the Trinitarian problem. Gribaldi had already returned to Padua, where he had offered hospitality to Lelio Sozzini, when he reached the news of Serveo’s execution. He then informed the anabattist community of Vicenza of the incident, arousing the concern of the humanist Castelli, engaged in a decisive anti -list controversy, who feared that the news of the violent repression of the ideas of the radical reformers discouraged the activity, already so precarious, of the Small and persecuted Italian circles. ^[17]

In the following summer Gribaldi was again in Geneva, participating in the synod of the Italian community and then putting in writing, in a letter to the Italian shepherds, his opinions on the Trinitarian question. Underlined that what the Orthodox calls the first person of the Trinity in the scriptures is called God, while the second person is called Lord, it follows that the writings want to indicate distinctly in one omnipotence and in the second the superiority, a different attribute, this last, and of quality decidedly lower than the first. Gribaldi then deduces “the Son be God from God the Father, light lumen, and true God from true God”, without identifying themselves, since one depends on the other: that “one is three and three of me par par pari that this considers to each intellect ». ^[18] A more circumstantial clarification of the question, promised by Gribaldi to his restart for Padua, was not lost or was lost.

In Padua he held his last year of the course in 1554 in the study: on him they now weighed strong suspicions of heresy and Gribaldi, with the large family – his wife, four daughters and three boys – on April 22, 1555 he left Italy for Zurich . It was a necessity that he had biddate well in advance: for this reason he had already probed the land for a new teaching office and his friend Bonifacius Amerbach, also supported by Vergerio, had guaranteed him his support at the Duke Cristoforo for A chair in the Tubba studio.

From Zurich he passed to Farges, where Calvino’s invitation reached him to reach Geneva: the reformer, who learned of the opening of the Catholicism made by the jurist, granted that interview he had refused two years earlier. But on June 29, 1555 Calvino refused to tighten Gribaldi’s hand before clarifying his religious position, to which, offended by Sgarbo, the Italian immediately left the room. He refused a further clarification requested by the Council of the City, did not sign the confession of faith that was presented to him and was banned by Geneva. Gribaldi left for Tinginga, while Calvino and the Beza mobilized to make the life of the jurist difficult. ^[19]

Gribaldi signed a confession of faith approved by the authoritative theologian Heinrich Bulinger, who was not however taken into consideration in Geneva, where information on high consideration came from Poland in which Gribaldi was held by the Italian antitrinaries emigrated to that country. Vergerio, reproached for his friendly relations with Gribaldi, first cautiously took the distances from him, then reported him openly as a heretic to the Tubba authorities. ^[20]

The processes [ change | Modifica Wikitesto ]

The trial was instructed by the University Council of Tinginga. Gribaldi, in a state of freedom and treaty with every regard, after asking for a few weeks to prepare his defense, in the summer of 1557 suddenly abandoned the city and took refuge in Farges. You think ^[21] That the initiative may have been taken by Gribaldi on the advice of some character of the Ducal Court: in this way he avoided a probable condemnation and the Duke the scandal of the process and the embarrassing discredit that the condemnation of a prestigious man of culture would have him caused.

Gribaldi had had to leave Tubba all his things, which were seized. Among his cards, his writing was found, then lost, the The true knowledge of O The Son of God , ready for the press and containing notes of the Curione, who was judged decidedly heretical: the authorities of Bern and Basel were notified of the circumstance, ^[22] to take measures against the two humanists. His rich library was filed in the university: among the volumes of theological argument they were the Instruction of Calvino, the Of amplitude Del Curione – a book that had been burned in Stuttgart – the Eusebius prisoner by Girolamo Massari, the On the Supper by Bernardino Ochino, Martin Borrhaus’s comment on Moses’ books and other reformed writings. ^[23]

In Farges Gribaldi, it was to defend himself from the accusations or who intended to spread his ideas in theological matters, he continued to write brochures that, intercepted by GEX’s Balivo, caused him the arrest and extradition to Bern for being tried there. The trial was conducted by the secretary of the city council Niklaus Zurkinden, a magistrate who, fortunately of Gribaldi, was quite tolerant of the heterodox, so as to negatively judge the hardness manifested by Calvino against the Anabattists. ^[24]

Zurkinden persuaded Gribaldi to sign a confession of Orthodox faith and, after a brief exile in Freiburg, granted him to return to Farges in 1558. From here, he remained widowed, in May he wrote to the University Council of Tinbinga, attaching his confession of faith and Asking to be able to return to teaching and regulate his position, compensating the University for teaching until then not lent with his books left in Tinbinga. It was Lelio Sozzini who personally handed over to the academic Senate the letter of Gribaldi, but in August the Vergerio advised Duke Cristoforo to bring faith to the confession of the jurist, which he now believed to be one of the most influential heads of European antitrinitarian anabattism, so that he was ‘University had to refuse Gribaldi’s offer. ^[25]

The “true knowledge of God” [ change | Modifica Wikitesto ]

The compromising written with the notes of Curione, seized in Gribaldi in Tinbinga, has been lost, and to understand the opinions of the Piedmontese jurist in theological matters, in addition to the well -known letter addressed to the Italian community of Geneva, remains another of his booklet, lying in Summary form, which was written to Farges after his escape from Tinginga. ^[26]

The divine Trinity is an invention of men – says Gribaldi – probably due to the eminent meaning that is attributed to number three. Site in the first centuries of the Christian era, the Trinitarian idea has no foundation in the scriptures and does not understand why modern reformers, who claim to want to restore the evangelical simplicity and to stick to the pure sources of the Scriptures, have preserved this doctrine. If God were person, if the Son and the Holy Spirit were also person, and if the divine Trinity existed, there would be four gods, the “quaternitas” that also Valentino Gentile, drawing it from Gribaldi’s thought, will try to bring as a topic by absurd against the Trinitarian doctrine.

On the other hand, there is a single God, a spirit always “invisilis et immutabilis”, which “personam non habet”, because otherwise it would be visible and subject to change: “One is the true and supreme God, that is, that eternal father from whom everything comes: e of the only God is the only Son Jesus Christ to whom, together with the Holy Spirit, he is eternal glory “. Son and Holy Spirit come from God who, through the Son, created everything and through the Spirit gave her life: Son and Spirito are therefore two spiritual substances lower than the Father, who is the only and true God.

The last years [ change | Modifica Wikitesto ]

On August 4, 1559 Gribaldi concluded the negotiations with the University of Grenoble to keep a three -year teaching course. Fifteen years had passed since his first assignment in that study and the news of the return of the Italian jurist, surrounded by a fame remained intact over time, was salutized with warmth by the students: many of them, residing in other cities, enrolled in Grenoble, The classroom of his lessons was once again overcrowded and the city found himself having to take extraordinary measures to be able to stay many young foreigners. ^[27] The University could also boast that they have the two chairs of law now occupied by as many celebrities, Gribaldi, in fact, a follower of the will italian , and the Portuguese jurist António de Gouveia, supporter of the modern Customer French . ^[28]

Although it does not appear that in this Catholic capital of the Delfinato Gribaldi he took care of religious problems, his personal past, his friendships and the always latent religious conflict in France of those years, where the Huguenots, although clear minority of a largely Catholic country, They had made significant progress, negatively weighed on the possibility of being left calm. Gribaldi was well aware of it and had appropriately enabled a clause in the contract that provided for its termination without indemnity in the case of a “higher need”, in essence, in the event of having to suddenly escape from the city. ^[27]

Certainly Gribaldi never went to Mass and, to the requests for explanations on this behavior, he replied that he could not do it because he, citizen of Bern, feared retaliation from those reformed authorities. Valentino Gentile made him visit to Grenoble and he was arrested shortly after: although the Gentile managed to get free without further consequences, the episode caused many mistrust towards the Piedmontese professor. Perhaps for this reason Gribaldi thought for a moment to leave Grenoble for Valentce, a city whose bishop, Jean de Montluc, was secretly Huguenot, and the chair of right of that university had remained free for the departure of the famous Jacques Cujas. ^[29]

On October 15, 1560, the University of Grenoble received from the office of the Governor of the Delfinato, Francesco Di Guisa, an intransigent Catholic, a note on Gribaldi, judged badly feeling of the Christian faith , and the invitation to get rid of the professor, under penalty of closing.

The university council ordered an investigation of which the outcome is not known, but which was probably positive for Gribaldi, because the new threat, received on November 10 by the guise, to suppress the university if the jurist had not been expelled there , the Council reacted by protesting. The laws were supported, they would go deserted with the departure of Gribaldi, and it would have been difficult to find a substitute, if so precarious was the guarantee, for a teacher, to work in peace. ^[30]

However, the University had to yield and Gribaldi returned to Farges and his subsequent activity remains few news. On December 17, 1563 a collaborator informed Calvino that “Farges’ Furfante” continued to “infect” men and the air with his heresies: in Geneva it was known that Gribaldi had written a comment on the first book of the Instruction Calviniana. Nothing is known about this book and in September 1564 Gribaldi died in his home in Farges during a plague epidemic. ^{[thirty first]}

• The methodology of studying three books , Lyons, at Antonius Vincent 1541.
• The history of the once the enemy of the Gospel in Italy, they were gathered to abijk the acknowledgment of the truth , 1549.
• The true knowledge of , 1557.

• Jacopo Facciolati The Gymnasium Patavino Syntagmata 12. From the same gymnasii calendar selections , Padua, J. Manfrè 1752
• Jacopo Facciolati, Fasti Gymnasii Padua , Forni, Bologna, 2000 [1757] , ISBN 88-271-1892-6.
• Jacques Berriat-Saint-Prix, History of the former University of Grenoble , in “Memoirs of the Société Royale des Antiquaires de France”, Paris, J. Smith 1820
• Francesco Ruffini, The jurisconsult Chierese Matteo Britable Mofa and Calvino , in “magazine of the history of Italian law”, I, 1928
• Frederic C. Church, Italian reformers , (1932), 2 Voll., Milan, The Knowing 1967
• Delio Cantimori, Matteo Gribaldi Mofa Chierese and the University of Tinginga , in “Subalpine historical-bibliographic bulletin”, XXXV, 1933
• Delio Cantimori, Recent studies around the reform in Italy and Italian reformers abroad (1924-1934) , in «Italian historical magazine», Liii, 1, 1936
• Delio Cantimori, Attitudes of Italian cultural life in the 16th century in front of the reform , in «Italian historical magazine», Liii, 3, 1936
• Cantimori Delio, Elizabeth Feist, For the history of Italian heretics of the 16th century in Europe , Rome, Real Academy of Italy 1937
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• Carlos Gilly, Alfonso Lyncurius und Pseudo-Servet (on the pseudoepigraphic works of Servito written by M. Gribaldi), in idem, Spain and the Basel book pressure , Basel/Stuttgart, Helbing, 1985, 298-318 ISBN 3-7190-0909-2, S. 298–318 ( PDF; 64,1 MiB ).
• Diego Quaglioni, Between Bartolisti and Antibartolists. Legal humanism and Italian tradition in the Method by Matteo Gribaldi Moffa , in “Studies of the history of medieval and modern law”, Bologna, Monduzzi 1999
• Diego Quaglioni, GRIBALDI MOFFA MATTEO , in “Biographical Dictionary of Italians”, Lix, Rome, Institute of the Italian Encyclopedia 2002
• Carlos Gilly, Erasmus, radical reform and Spanish radical heterodox , in: Hispanic letters in the 16th, 17th and 18th centuries , ed. Tomàs Martínez Romero, Castellò de la Plana, Publications of the Universitat Jaume I, 2005, p. 225–376 ( [first] )
• Peter Hughes & Peter Zerner, Declaratio Michael Servetus’s Revelation of Jesus Christ the Son of God and other Antitrinitarian Works by Matteo Gribaldi , Providence, Blackstone, 2010

• Gribaldi, Matteo , in Italian Encyclopedia , Institute of the Italian Encyclopedia, 1933.
• Diego Quaglioni, Gribaldi Moffa, Matteo , in Biographical Dictionary of Italians , vol. 59, Institute of the Italian Encyclopedia, 2002.
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• ( THE ) Matteo Gribaldi Moffa, The method of studying a method , New York, with Antonius Vincent, 1541.
• Antonio brick, On the teaching of law in Italian universities of the 16th century . are Dirittoestoria.it .
• L. Cibrario, Of the stories of Chieri Libri four , XXVIII, 1831, By Matteo Gribaldi Moffa GureConsulto , pp. 362-365 . are Books.google.it .
• ( FR ) R. Saute, Mateo Gribaldi in the farge . are Prolib.net .
• Alfonso Lyncurius und Pseudo-Servet , S. 298–318 ( PDF; 64,1 MiB ).
• Gibaldi y Ren , (2004) pp. 227, 312-317 ( [2] )
• P. Hughes, Matteo Gribaldi . are www25.uua.org . URL consulted on January 27, 2012 (archived by URL Original February 29, 2012) .