Under the rule of Grand Duke of Tuscany Peter Leopold there were undertaken in this Duchy some reforms of relationships between the State and the Church. The reforms reached their climax an occa sion of the Synod of Pistoia. It has been for a long time now that the historians had a concern in them. What makes up a particularly interesting but simultaneously controversial problem are the doctrinal roots of the discussed reforms. What is in dispute is the question of Italian Jansenism. The Italian his‐ torians usually emphasize that such Jansenism existed, this opinion being challenged or even rejected by some English and French historians. The latter argue that Jansenism, as fully developed theological doctrine, was detectable only in France. Likewise, these historians claim that in case of the reception of Jansenism we in fact deal only with the shallow and primitive substitution of the views articulated by the bishop of Ypres. The article tries to demonstrate that it is not possible to speak of only one in‐ tellectual tendency that decidedly affected the shape and the course of the discussed reforms. It was sometimes fairly incidental and not perfectly coherent mélange of various political, legal, theological and economic tendencies, not infrequently distant one from another, that made up the intellectual basis of the work that was focused on the change of the Church relationships in the Grand Duchy of Tuscany.

Under the rule of Grand Duke of Tuscany Peter Leopold there were undertaken in this Duchy some reforms of relationships between the State and the Church. The reforms reached their climax an occa sion of the Synod of Pistoia. It has been for a long time now that the historians had a concern in them. What makes up a particularly interesting but simultaneously controversial problem are the doctrinal roots of the discussed reforms. What is in dispute is the question of Italian Jansenism. The Italian his‐ torians usually emphasize that such Jansenism existed, this opinion being challenged or even rejected by some English and French historians. The latter argue that Jansenism, as fully developed theological doctrine, was detectable only in France. Likewise, these historians claim that in case of the reception of Jansenism we in fact deal only with the shallow and primitive substitution of the views articulated by the bishop of Ypres. The article tries to demonstrate that it is not possible to speak of only one in‐ tellectual tendency that decidedly affected the shape and the course of the discussed reforms. It was sometimes fairly incidental and not perfectly coherent mélange of various political, legal, theological and economic tendencies, not infrequently distant one from another, that made up the intellectual basis of the work that was focused on the change of the Church relationships in the Grand Duchy of Tuscany.