Academic literature on the topic 'Edict of Nantes'
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Journal articles on the topic "Edict of Nantes"
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GREENGRASS, MARK. "Before the Edict of Nantes." Journal of Ecclesiastical History 49, no. 3 (July 1998): 494–98. http://dx.doi.org/10.1017/s0022046998007787.
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The French wars of religion, 1562–1629. By Mack P. Holt. (New Approaches to European History, 8.) Pp. xiv+239 incl. 9 maps and 7 figs. Cambridge: Cambridge University Press, 1995. £30 (cloth), £10.95 (paper). 0 521 35359 9; 0 521 35873 6Reformation in La Rochelle. Tradition and change in early modern Europe, 1500–1568. By Judith Pugh Meyer. (Travaux d'Humanisme et Renaissance, 298). Pp. 182 incl. frontispiece, 9 figs and 21 tables. Geneva: Droz, 1996. 2 600 00115 8A city in conflict. Troyes during the French wars of religion. By Penny Roberts. (Studies in Early Modern European History.) Pp. xi+228. Manchester–New York: Manchester University Press, 1996. £40. 0 7190 4694 7One king, one faith. The Parlement of Paris and the religious reformations of the sixteenth century. By Nancy Lyman Roelker. (A Centennial Book.) Pp. xiii+543. Berkeley–Los Angeles–London: University of California Press, 1996. £50 ($65). 0 520 08626 0When the French king Henri III appeared before the Parlement of Paris to enregister the Edict of Nemours on 18 July 1585, he was greeted with a eulogistic harangue from the first president of the parlement, Achille de Harlay. This was, he told the king, a true lit de justice, in which the king was united and reconciled with his people within a godly union around the one, true and Catholic religion. He went on to remind the king that it was twenty-five years ago to the month that the first edict of Catholicity had been promulgated. In the intervening period, the parlement had never accepted the principle behind the adventure of religious pluralism attempted in the various edicts of pacification with the Protestant minority. They had only enregistered them under the duress of ‘the explicit command of the king’ and the ‘urgent necessity of the times’, judging all such measures ‘contrary to the tranquility of your state’, and against the law of God. One observer recorded that the king wept during this speech. But these were not tears of joy, for this edict (which obliged the Protestant minority to abjure or depart the realm within months) had been forced upon him by the duke of Guise and the Catholic League. At a stroke it unwound the painfully slow efforts of the French monarchy to rebuild its authority on the basis of a royally imposed religious pluralism. The king appeared before his parlement to reap what rewards he could from a measure that also advertised his faiblesse. Like the more recent tear for the decommissioning of a royal yacht, these were the ways a monarch used to express the politically impossible. For us they are an important reminder of the passions that gripped French politics during its painful and bloody reformation and how sophisticated we must be in their interpretation. The four works under consideration here are very disparate – a socio-institutional study, an up-to-date, interpretative textbook, and two case-studies in the urban reformation. Their only common thread is that they represent the variety of ‘Anglo-Saxon’ (in the French denomination) scholarship on the wars of religion.
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Novoderzhkin, Nikolai Alekseevich, and Elena A. Popova. "The Edict of Fontainebleau or the Revocation (1685)." RUDN Journal of World History 11, no. 4 (December 15, 2019): 341–50. http://dx.doi.org/10.22363/2312-8127-2019-11-4-341-350.
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The article deals with the edict of Fontainebleau, signed by Louis XIV on October 17, 1685 and registered five days later by the Paris Parliament, which drew a line under the policy of religious tolerance in France at that time. The text of the edict is published in Russian for the first time (Annex № 1). Thanks to Henry IV and his edict of Nantes (1598), France became the only country that legally recognized religious dissociation, which allowed to complete the religious war that exhausted the state. The edict of Nantes was called "eternal" and "irrevocable". Edict Fontainebleau, who abolished it, initiated a gradual transfer of leadership from France to the UK and, more broadly, to the Anglo-Saxon world. This transition was accompanied by a change in the model of governance in France: the decline of the absolute monarchy and attempts to establish a constitutional monarchy.
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Johnston, Charles. "Elie Benoist, Historian of the Edict of Nantes." Church History 55, no. 4 (December 1986): 468–88. http://dx.doi.org/10.2307/3166369.
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The revocation of the Edict of Nantes by Louis XIV in 1685 resulted in the immediate exile of all ministers of the French Reformed churches not amenable to conversion, the illegal flight of several hundred thousand of their fellow-believers to neighboring Protestant lands, and the nominal conversion under duress of the rest of the Roman Catholic church. It also precipitated a literary polemic in which Protestant writers protested vigorously the injustice of revoking an “irrevocable” edict—and the cruel and oppressive measures preceding and accompanying it. Catholic counterparts asserted that, on the contrary, the Edict had been a temporary expedient to end civil strife, extorted forcibly by a naturally rebellious and turbulent minority.
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Prestwich, Menna. "The Revocation of the Edict of Nantes." History 73, no. 237 (February 1988): 63–73. http://dx.doi.org/10.1111/j.1468-229x.1988.tb02147.x.
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Klymov, Valeriy. "The Milan edict and the European tradition of scientific substantiation of the norms of religious freedom and tolerance." Religious Freedom, no. 17-18 (December 24, 2013): 67–68. http://dx.doi.org/10.32420/rs.2013.17-18.988.
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The Milan Edict (313), the Nuntian Edict (1598) and its abolition (1685), the Declaration of Tolerance (1689), adopted in England, became peculiar milestones, which reflected the concern of secular and religious-ecclesiastical authorities with large-scale and long-standing religious conflicts that from time to time grew into religious wars that destabilized states and societies. The abolition of the Nantes' edict, in particular, which at one time tried to consolidate certain rules of tolerance, equality of religious beliefs, signaled a new surge of religious persecution in France and other countries, the introduction of repressive and discriminatory measures in the religious sphere.
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Lualdi, K. J. "Beyond Belief: Surviving the Revocation of the Edict of Nantes." French History 26, no. 2 (April 12, 2012): 252–54. http://dx.doi.org/10.1093/fh/crs018.
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Daireaux, Luc. "De la paix à la coexistence: la mise en oeuvre de l’édit de Nantes en Normandie au début du XVIIe siècle." Archiv für Reformationsgeschichte - Archive for Reformation History 97, no. 1 (December 1, 2006): 211–48. http://dx.doi.org/10.14315/arg-2006-0109.
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ABSTRACT The Edict of Nantes was signed in April 1598. But the enforcement of the Edict in the provinces of the realm was long and difficult. In Normandy, where the Reformation had an early impact, the Parlement of Rouen registered the Edict in September 1599, but important changes were introduced in the text. King Henri IV managed to remove all the objections of the Parlement only in 1609. Commissions were sent to Normandy in 1600 and 1611-1612 for the purpose of establishing confessional coexistence. The success that was achieved in spite of local opposition, however, remained very fragile. The implementation of the peace suggests not only the victory of absolutism and the state’s ultimate right of judgment, but also, more simply, the definite wish to put an end to 40 years of conflict between Catholics and Huguenots.
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Champeaud, Gregory. "The Edict of Poitiers and the Treaty of Nerac, or Two Steps towards the Edict of Nantes." Sixteenth Century Journal 32, no. 2 (2001): 319. http://dx.doi.org/10.2307/2671735.
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Kang, Sukhwan. "Coexisting in Intolerance under the Edict of Pacification." French Historical Studies 46, no. 3 (August 1, 2023): 361–92. http://dx.doi.org/10.1215/00161071-10454825.
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Abstract This article examines the legal battle between Catholics and Huguenots over the articles of the Edict of Nantes from 1650 to 1685 in Normandy. Their legal disputes show us how seventeenth-century French people perceived the issues of religious tolerance and coexistence by focusing on how the edict's articles controlling Protestant worship spaces were interpreted and implemented. Norman Catholics attempted to outlaw Protestant temples, but they had to move within the edict's authority. Norman Huguenots still could deflect unfavorable decisions through legal recourse based on the edict. Even if confessional antagonism remained alive, and the Revocation finally upended the legal cohabitation of the two confessions, the legal battle reveals that by transforming the main character of religious conflict from a deadly fight to a judicial matter, French Catholics and Protestants bit by bit adapted into a new type of confessional relationship: coexisting with “abominable heretics.”
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Hintermaier, John M. "The First Modern Refugees? Charity, Entitlement, and Persuasion in the Huguenot Immigration of the 1680s." Albion 32, no. 3 (2000): 429–49. http://dx.doi.org/10.1017/s0095139000064954.
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When Louis XIV revoked the Edict of Nantes, he perpetuated the long tradition of foreign Protestants seeking shelter in England. England’s place as a religious refuge began after the Reformation; the resulting foundations of Stranger churches meant that a pre-existing community could advocate for the refugees. Yet, the religious attitudes that previously fostered an economy of entitlement for religious exiles no longer exercised the influence they once had. This meant that there was a distinct possibility that the Huguenot refugees of the 1680s could have become the first modern refugees.
Dissertations / Theses on the topic "Edict of Nantes"
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Pocquet, du Haut-Jussé Tiphaine. "La Mémoire de l’oubli. La tragédie française entre 1629 à 1653." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA135.
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Henri IV met fin aux guerres civiles de religion en 1598 en décrétant la mémoire des troubles « éteinte et assoupie, comme de chose non advenue ». Comment se positionne le théâtre français par rapport à cette politique d’oubli, quel espace mémoriel offre-t-il ? Nous considérons la tragédie qui s’écrit entre 1629, fin officielle des guerres civiles et date de la dernière tragédie d’actualité, et 1653, fin de la Fronde et d’une nouvelle menace de division intérieure. La tragédie semble se détourner d’une actualité trop déchirante, en ce sens elle oublie, mais elle se trouve pourtant travaillée par cet oublié. En partant du plus visible : la mise en scène des princes cléments, nous montrons que cette forme d’oubli officiel et volontaire est très représentée sur la scène tragique. Mais l’oublié est aussi ce qui travaille les tragédies dans la représentation qu’elles offrent du conflit familial qui fournit bon nombre des sujets tragiques du temps. La tragédie fait donc affleurer le présent du passé, la mémoire de la division, par le détour allégorique. À un théâtre mélancolique où le passé pèse sur le présent de tout son poids s’oppose un théâtre de relance historique dans lequel peut s’ouvrir un avenir nouveau. Enfin, l’oubli apparaît dans ces années de théorisation dramatique comme un idéal pour le spectateur absorbé dans le spectacle, et comme une menace quand il conduit à l’oubli de soi chez certains comédiens ou spectateurs naïfs. L’oubli, dans son équivocité fondamentale, permet donc d’articuler théorie politique, dramatique et images scéniques, dans un premier dix-septième siècle où l’on ne cesse de penser la violence qui menace le lien et la communauté au risque de la divisionHenry the 4th ends the religious civil wars in 1598 by ordaining that the remembrance of troubles is « extinguished and abated, like something that did not occur ». How does French drama stand in relation with this politics of oblivion ? What kind of memorial space does it open ? We consider tragedies written between 1629, official end of the troubles and date of publication of the last usual times tragedy, and 1653, end of a new internal division threat embodied by the Fronde. In appearance, tragedy seems to forget a harrowing recent past by turning away from it, but it is simultaneously deeply influenced by what has been forgotten. By starting with what is most visible, the staging of merciful princes, we demonstrate that this official and voluntary oblivion is very much represented on the tragic stage. But forgetfulness is also influencing tragedies in their displaying of family feuds, a frequent tragic topic of these times. Tragedy thus makes surface the present of the past, the memory of division, through allegoric detours. A double-face drama emerges : one of melancholy in which past weighs on present, one of historical reset with an ouverture for renascent prospects. Last, in these years of dramatic theorization, forgetfulness appears to be, for a spectator absorbed by the play, an ideal, as well as it can drag the most naive of them and some comedians into forgetting about their selves in denial of reality and confusion with fiction. The fundamental ambiguity of forgetfulness enables to articulate political theory, drama and staging, in a 17th century where violence is thought to threaten the community with division
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Aubert, Charles-Edouard. "Observer la loi, obéir au roi : les fondements doctrinaux de la pacification du royaume de l’édit de Nantes à la Paix d’Alès (1598-1629)." Electronic Thesis or Diss., Strasbourg, 2021. http://www.theses.fr/2021STRAA021.
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L’étude des fondements doctrinaux de la pacification entre 1598 et 1629 appelle l’analyse des discours tenus sur la paix entre l’édit de Nantes et celui de Nîmes. Cette période est particulièrement propice pour tenter de mettre en lumière les idées directrices de la construction de la paix de religion dans le royaume de France. L’édit de pacification de Nantes promulgué en 1598 par le roi Henri IV réinstaure encore une fois le principe de tolérance civile. Ses premiers commentateurs, qui appartiennent par leurs idées au courant des Politiques, s’efforcent de montrer que la pacification repose sur l’observation de principes fondamentaux qu’ils se donnent alors pour mission d’expliquer. Il s’agit pour eux de refonder l’autorité du roi de laquelle procède l’obéissance, condition sine qua non d’une paix durable. La mort du roi Henri IV en 1610 retentit comme une mise à l’épreuve de la conduite à tenir établie par les Politiques. Henri IV ne constituant plus la garantie personnelle du texte, les discours produits, tant par les réformés que par les catholiques, témoignent de difficultés d’observation du texte liées à une remise en question de l’autorité royale et de l’obéissance dont le bilan est la reprise des guerres de religion jusqu’en 1629The study of the doctrinal foundations of pacification between the years 1598 and 1629 calls for an analysis of the discourses held on peace from the edict of Nantes to that of Nîmes. This period is particularly propitious to try to highlight the guiding ideas for building peace of religion in the kingdom of France. The edict of pacification of Nantes promulgated in 1598 by king Henri IV re-establish the principle of legal toleration. The first analysts to comment this edict belong to the ideas of “Politiques” and they strive to demonstrate that the pacification relies on the application of fundamental principles which they attempt to explain. Their mission is to rehabilitate the obedience of the king’s authority, which is the absolute condition for peace. The death of king Henri IV in 1610 turns out to challenge the theories established by the “Politiques”. Since Henri IV can no longer testify the edict of Nantes, the Calvinists as well as the Catholics hold discourses questioning the obedience of the king and do not abide by the law anymore. This discord leads to the resumption of the war of religion until 1629
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Lellouche, Iris. "Conversion, exil ou clandestinité ? : Les protestants et l’application de la politique monarchique dans le ressort du parlement de Flandre (1668-1790)." Thesis, Lille 2, 2017. http://www.theses.fr/2017LIL20028.
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En 1685, l’édit de Nantes est révoqué. La législation royale et les dragonnades contraignent les protestants à abjurer. Si certains acceptent la conversion au catholicisme, d’autres choisissent l’illégalité, à savoir l’exil vers les Pays du Grand Refuge ou la pratique clandestine de leur religion. L’édit de Fontainebleau est enregistré par le conseil souverain de Tournai, cour érigée en parlement en 1686. Les représentants de la justice du roi sont chargés de faire respecter lesdispositions de l’édit dans une province nouvellement conquise qui possède sa propre histoire religieuse et dont la situation frontalière favorise l’exil.L’objet de cette étude est d’analyser l’application de la Révocation dans les provinces de Flandre et du Hainaut-Cambrésis et ses conséquences sur les protestants locaux. Les magistrats et les intendants, influencés ou non par les particularismes de ces provinces, ont-ils favorisé l‘exécution rigoureuse de la législation ou au contraire ont-ils préféré la clémence? L’exil massif des protestants,surtout d’autres provinces françaises, et la crainte d’une détérioration de l’économie du royaume rendent en effet difficile l’application stricte de la législationIn 1685, the Edict of Nantes is revoked. Royal legislation and “dragonnades” compel the Protestants to abjure. If some accept conversion to Catholicism, others choose illegality, more precisely emigration to the protestants Countries or clandestine practice of their religion. The edict of Fontainebleau is enacted by the sovereign council of Tournai, a court erected in parliament in 1686. The representatives of the king's justice are responsible for enforcing the provisions in a newly conquered border province which has its own religious history and favors, due toits situation, exile abroad.The purpose of this study is to analyse the application of the Revocation in the provinces of Flanders and Hainaut-Cambrésis and its consequences on local Protestants. Did the juges and the intendants, influenced or not by the specific characteristics of these provinces, favor the enforcementof legislation, or, on the contrary, were they rather lenient? The massive exile of Protestants of other French provinces and the fear of a deterioration of the Kingdom's economy made it difficult to enforce the legislation strictly
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Walker, Michael Joseph. "La Grande Arche des Fugitifs?,/i> Huguenots in the Dutch Republic After 1685." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2900.
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In the seventeenth century, many refugees saw the United Provinces of the Netherlands as a promised land—a gathering ark, or in French, arche. In fact, Pierre Bayle called it, "la grande arche des fugitifs." This thesis shows the reception of one particular group of Protestant refugees, the Huguenots, who migrated to the Netherlands because of Catholic confessionalization in France, especially after the Revocation of the Edict of Nantes in 1685. The thesis offers two case studies—one of the acceptance of Huguenot clergymen and one of the mixed reception of refugee radical and philosopher Pierre Bayle—in order to add nuance to existing knowledge and understanding of the Huguenot diaspora, and of the nature of tolerance in the Dutch Republic, especially in regard to the Dutch Reformed Church. Dutch society, and especially the Reformed Church, welcomed the Huguenot refugees because of their similar religious beliefs and the economic and cultural benefits they brought with them. Particularly following the 1685 Revocation, refugees fleeing France settled securely in the Republic amongst the Walloons, descendants of refugees already settled there, and worshiped in prosperity and peace within the Walloon Church, a French-speaking arm of the Dutch Reformed Church. Using synodal records, this thesis examines the relationships between refugee pastors and the established Walloon leaders and finds that there was a bond of acceptance between the two groups of clergy, motivated by the desire for orthodoxy in religious belief, or in other words, by a Reformed desire for confessionalization"”more Reformed adherents also made Dutch society more Reformed. Huguenots were also able to maintain a measure of French identity while still being integrated into Dutch society. The second chapter shows the limits of Dutch tolerance by examining the Netherlandish experience of Pierre Bayle, a Huguenot refugee and philosopher. His experience was typical for a controversial philosopher and refugee in the Netherlands because he endured intolerance from certain religious authorities, but also received protection from other moderate religious officials and university and civic authorities. Bayle expressed sentiments that the Netherlands was a safe haven, or ark, for refugees, even though he endured censure from church officials. Their aims were to make the community's religious convictions more uniform, and some leaders of the Dutch Reformed Church saw Bayle's ideas as threats to that—to confessionalization. In the same vein as Benjamin Kaplan's Divided By Faith, this thesis shows that tolerance certainly existed in the Republic, but was more complicated than Bayle and others suggested. Indeed, efforts that thwarted confessionalization were met with intolerance by the Dutch Reformed Church. This thesis also contributes to Huguenot studies by discussing the relationships of refugees to their host community in the Dutch Republic.
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Léonard, Julien. "Le Ministère de Paul Ferry à Metz (1612-1669). Essai de contribution à l'étude des pasteurs réformés français sous le régime de l'édit de Nantes." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30074.
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Les conditions d’exercice du ministère pastoral dans la France réformée du régime de l’édit de Nantes (1598-1685) sont encore mal connues. Le cas précis de Paul Ferry (1591-1669), pasteur à Metz de 1612 à sa mort, permet d’entrer dans le monde des « ministres de la Parole de Dieu » au XVIIe siècle. Cette étude tente d’approcher l’analyse des formes et des modèles de la carrière pastorale. Ils sont religieux et confessionnels bien sûr, mais également politiques, sociaux, culturels et intellectuels. Perceptibles à plusieurs échelles, les contours du ministère s’observent localement, mais également à une échelle nationale, voire internationale, grâce à un exceptionnel réseau de correspondance. Le ministre, type de clerc radicalement différent du prêtre catholique, doit toujours assurer les fidèles de leur Salut dans leur foi, surtout par la prédication, mais aussi par l’administration des sacrements et par l’acculturation, en tentant d’imposer la morale et la discipline réformées. Même la vie « privée » du pasteur est une modalité d’édification de son troupeau et donc une action pastorale. Il doit en effet donner l’exemple d’une bonne vie chrétienne, notamment parce qu’il n’est plus ontologiquement différent des fidèles depuis la révolution du sacerdoce universel. Il agit également en défenseur de sa communauté en se muant en guide politique et en porte-parole de son Église, notamment face à la controverse catholique et face aux pouvoirs, mais aussi en historien, en écrivain, ou en directeur de collège. Par toutes ces diverses fonctions assumées au nom de son ministère, Ferry constitue un modèle, parfois contesté, de pasteur sous le régime de l’édit de NantesRelatively little is known about the way the pastoral ministry was exercised in France during the period of the Edict of Nantes (1598-1685). The case of Paul Ferry (1591-1669), who became pastor at Metz in 1612 and remained there until his death in 1669, makes it possible to enter into the world of the « ministers of the Holy Word » in the seventeenth century. This study attempts to analyze the forms and models of the pastorate. These are not only religious and confessional, but also political, social, cultural and intellectual. The impact of the minister could be felt at different levels, ranging from the local to the national and, due to an exceptional network of correspondence, even to the international. The Reformed pastor, a cleric who differs radically from the Roman Catholic priest, has the duty continually to reassure the members of his congregation in their faith and about their salvation. He does so especially in the preaching, but also in the administration of the sacraments, and as well as by way of acculturation in imposing Reformed morals and discipline on his flock. Even the « private » life of the pastor can be considered as a form of edification, and therefore as a pastoral act. It is the pastor’s duty to give an example of the good Christian life, especially since with the Reformation’s emphasis on the priesthood of all believers he is no longer ontologically different from his congregation. The pastor can also assume the role of protector of his congregation as a political guide and church spokesman, in particular in face of Catholic polemics and powers, or else the role of a historian, writer, or rector to a collège. In that Ferry assumed all of these functions by virtue of his position as minister, he can – notwithstanding the opposition he at times encountered from within his own consistory – be considered a model of those pastors who exercised their ministry under the Edict of Nantes
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Thouin-Dieuaide, Christabelle. "La vanité et la rhétorique de la prédication au XVIIᵉ siècle." Thesis, Limoges, 2019. http://www.theses.fr/2019LIMO0006/document.
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Le travail de recherche que nous proposons a pour cadre la prédication au XVIIe siècle dans la période de l’édit de Nantes (1598-1685) et concerne l’expression de la vanité dans des oeuvres oratoires (sermons catholiques et protestants) et picturales (Vanités, tableaux d’autel). Ces dernières années, l’étude de la rhétorique a ouvert la voie à de nouvelles perspectives intéressantes à exploiter. La problématique qui guide cette recherche concerne la manière dont le concept de la vanité permet de renouveler, à cette époque, la rhétorique de la prédication. Autrement dit, il s’agit de montrer que le concept de vanité est, dans la prédication, un enjeu théologique et littéraire. Ma démarche consiste donc à étudier lescaractéristiques d’un discours, héritier des conceptions antiques, remodelé pour s’adapter aux circonstances qui imposent une nécessaire réflexion sur la nature et le pouvoir de la parole exprimée dans les sermons et les tableaux de Vanité. Le concept de vanité témoigne non seulement d’un douloureux constat anthropologique, mais est aussi employé, dans le discours, comme un argument moral, religieux, tout en étant source paradoxalement de fascination esthétique. Nous reconsidérons donc plus précisément les thèmes privilégiés de la prédication (mort, mépris du monde, pénitence…), et les stratégies discursives mises en place par les prédicateurs protestants et catholiques pour étudier les paradoxes du discours sur la vanitéThis research is set within the framework of XVIIth-century preaching during the Edict of Nantes period (1598-1685). It regards the expression of vanity in oratorical works (Catholic and Protestant sermons) as well as pictorial works (Vanitas, altar paintings). These last years, the study of rhetoric opened new paths that are interesting to explore. The issue at thecore of this study is the way the concept of vanity led to a renewal of the rhetoric of preaching in that period. In other words, I will show that for preachers the concept of vanityis both a theological and a literary concern. Thus my approach is to study the characteristics of a form of speech which, while it is heir to ancient conceptions, is also remodeled in order to adapt tonew circumstances that demand necessary reflections about nature and the power of speech as expressed in sermons and in Vanitas. The concept of vanity isnot only evidence of painful anthropological assessments, but is also used as a moral and religious argumentin sermons, while paradoxically generating an aesthetic fascination. I will thus consider moreparticularly the preachers’ favorite themes (death, scorn for the world, penitence) and their speech strategies, as Catholics and as Protestants, in order to study the paradoxes of speeches about vanity
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Léonard, Julien. "Le Ministère de Paul Ferry à Metz (1612-1669). Essai de contribution à l'étude des pasteurs réformés français sous le régime de l'édit de Nantes." Electronic Thesis or Diss., Lyon 3, 2011. http://www.theses.fr/2011LYO30074.
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Les conditions d’exercice du ministère pastoral dans la France réformée du régime de l’édit de Nantes (1598-1685) sont encore mal connues. Le cas précis de Paul Ferry (1591-1669), pasteur à Metz de 1612 à sa mort, permet d’entrer dans le monde des « ministres de la Parole de Dieu » au XVIIe siècle. Cette étude tente d’approcher l’analyse des formes et des modèles de la carrière pastorale. Ils sont religieux et confessionnels bien sûr, mais également politiques, sociaux, culturels et intellectuels. Perceptibles à plusieurs échelles, les contours du ministère s’observent localement, mais également à une échelle nationale, voire internationale, grâce à un exceptionnel réseau de correspondance. Le ministre, type de clerc radicalement différent du prêtre catholique, doit toujours assurer les fidèles de leur Salut dans leur foi, surtout par la prédication, mais aussi par l’administration des sacrements et par l’acculturation, en tentant d’imposer la morale et la discipline réformées. Même la vie « privée » du pasteur est une modalité d’édification de son troupeau et donc une action pastorale. Il doit en effet donner l’exemple d’une bonne vie chrétienne, notamment parce qu’il n’est plus ontologiquement différent des fidèles depuis la révolution du sacerdoce universel. Il agit également en défenseur de sa communauté en se muant en guide politique et en porte-parole de son Église, notamment face à la controverse catholique et face aux pouvoirs, mais aussi en historien, en écrivain, ou en directeur de collège. Par toutes ces diverses fonctions assumées au nom de son ministère, Ferry constitue un modèle, parfois contesté, de pasteur sous le régime de l’édit de NantesRelatively little is known about the way the pastoral ministry was exercised in France during the period of the Edict of Nantes (1598-1685). The case of Paul Ferry (1591-1669), who became pastor at Metz in 1612 and remained there until his death in 1669, makes it possible to enter into the world of the « ministers of the Holy Word » in the seventeenth century. This study attempts to analyze the forms and models of the pastorate. These are not only religious and confessional, but also political, social, cultural and intellectual. The impact of the minister could be felt at different levels, ranging from the local to the national and, due to an exceptional network of correspondence, even to the international. The Reformed pastor, a cleric who differs radically from the Roman Catholic priest, has the duty continually to reassure the members of his congregation in their faith and about their salvation. He does so especially in the preaching, but also in the administration of the sacraments, and as well as by way of acculturation in imposing Reformed morals and discipline on his flock. Even the « private » life of the pastor can be considered as a form of edification, and therefore as a pastoral act. It is the pastor’s duty to give an example of the good Christian life, especially since with the Reformation’s emphasis on the priesthood of all believers he is no longer ontologically different from his congregation. The pastor can also assume the role of protector of his congregation as a political guide and church spokesman, in particular in face of Catholic polemics and powers, or else the role of a historian, writer, or rector to a collège. In that Ferry assumed all of these functions by virtue of his position as minister, he can – notwithstanding the opposition he at times encountered from within his own consistory – be considered a model of those pastors who exercised their ministry under the Edict of Nantes
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Rocha, Eduardo dos Santos. "Utopia e realidade no exílio: uma análise da produção escrita huguenote no período de \"crise da consciência europeia\"." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-18092012-095354/.
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O objetivo do presente trabalho é analisar a produção escrita huguenote no exílio no decorrer de um período de aproximadamente trinta anos (1676-1707), época marcada pela revogação do édito de Nantes (1685). Dentre as dezenas de milhares de reformados proscritos da França em virtude das perseguições religiosas ocorridas durante o reinado de Luís XIV, alguns indivíduos publicaram, nomeadamente na Inglaterra e nas Províncias Unidas, escritos de gêneros totalmente distintos, como relações de viagem, cartas pastorais, tratados políticos, teológicos e filosóficos, utopias e projetos coloniais. A finalidade da dissertação é examinar detalhadamente tais escritos, identificando propostas e debates de ordem política, social, econômica e/ou religiosa, que indubitavelmente refletiam as inquietações e expectativas dos huguenotes no referido momento, ou seja, suas diferentes reações diante de uma conjuntura histórica antagônica.The objective of this study is to analyze the Huguenot written production in exile during a period of approximately thirty years (1676-1707), a time marked by the revocation of the Edict of Nantes (1685). Amongst tens of thousands of protestants banned from France because of religious persecution that occurred throughout the reign of Louis XIV, some individuals published, particularly in England and the United Provinces, completely different genres of writings, like travel accounts, pastoral letters, political, theological and philosophical treaties, utopias and colonial projects. The purpose of the dissertation is to examine these writings in detail, identifying proposals and debates on political, social, economic and/or religious order, which undoubtedly reflected the concerns and expectations of the Huguenots in that time, ie, their different reactions under an antagonistic context.
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Johner, Michel. "Les protestants de France et la sécularisation du mariage à la veille de la Révolution française (1784-1789) : Rabaut Saint-Etienne et l’édit de tolérance de 1787." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5026.
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La sécularisation du mariage est un processus qui a été engagé en France, dans la période de l’édit de tolérance (1787), en réponse à la nécessité de mettre fin à la proscription dont était frappé le mariage des protestants depuis 1685, et qui s’est achevé dans le conflit entre la République et l’Église catholique sous la Révolution. Quelle fut la part des protestants eux-mêmes dans ce processus ? Quelles prédispositions leur propre doctrine du mariage, ébranlée ou renforcée par la répression endurée durant le siècle de la révocation de l’édit de Nantes, leur donnait-elle sur la question ? La partie préliminaire présente l’évolution de la politique royale envers le mariage des protestants au cours du XVIIIe siècle (chap. I et III), la discipline des protestants et leurs pratiques du mariage (chap. II) ainsi que la part active qu’ils ont prise à l’avancement du débat politique sur le sujet (chap. IV et V). Dans une seconde partie, on décrit le processus qui, entre 1784 et 1787, aboutit à la promulgation de l’édit de tolérance, auquel a contribué de façon directe le pasteur Rabaut Saint-Étienne (chap. VI à XIV). La troisième partie étudie la manière dont les Églises et synodes réformés, dans les deux années qui précèdent la Révolution, ont accueilli l’édit de novembre 1787, et exprimé par leurs règlements d’application les moyens par lesquels ils entendaient faire barrage à la sécularisation du mariage (chap. XV à XXX). L’épilogue décrit l’absence d’implication visible des protestants de France dans les travaux législatifs sur le mariage civil au cours de la période révolutionnaire (1791-1804)The process of the secularisation of marriage set in motion during the period of the Edict of Tolerance (1787) was a response to the need to bring to an end the proscription inflicted on the marriage of Protestants since 1685, and it was finalised in the conflict opposing the Republic and the Roman Catholic Church under the Revolution. But did the Protestants themselves take an active part in this process ? How did their doctrine of marriage and the repression to which they had been subjected for a century after the revocation of the Edict of Nantes shake or reinforce their attitudes to the question ? The first section deals with the evolution of royal policy towards Protestant marriage during the XVIIIth century (Chaps. I and III), the ordinance and practice of marriage among Protestants (Chap. II) and the active part they played in advancing political debate on the subject (Chaps. IV and V). The second part describes the process which, between 1784 and 1787, led to the promulgation of the Edict of Tolerance, in which Pastor Rabaut Saint-Etienne was actively engaged (Chaps. VI to XIV). The third part shows the way in which Reformed Churches and synods dealt with the edict of November 1787 during the two years prior to the Revolution and how the rules and applications they set up show that they intended to oppose all secularisation of marriage (Chaps. VX to XXX). Finally, the epilogue describes the absence of any visible implication of French Protestants in drawing up the legislative texts concerning marriage in the revolutionary period (1791-1804)
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Le, Touzé Isabelle. "Suivre Dieu, servir le roi : la noblesse protestante bas-normande, de 1520 au lendemain de la Révocation de l'édit de Nantes." Thesis, Le Mans, 2012. http://www.theses.fr/2012LEMA3014/document.
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Aux trois moments que constituent d’abord la décennie 1550, temps fort de la conversion nobiliaire au protestantisme, puis le temps des affrontements religieux de 1560 à 1598, et enfin celui de la fondation de l’absolutisme, à quelle fidélité le gentilhomme réformé doit-il consentir en ces temps d’incertitudes où désormais l’unité religieuse n’existe plus ? Obéit-il à une fidélité confessionnelle dictée par sa conscience ou à une exigence politique et relationnelle qui le lie naturellement, et à son seigneur, et à son roi ? Si le noble de foi réformée ne ressent pas au XVIe siècle de contradiction entre les deux sphères, celle du politique et celle du religieux : il n’a pas en effet le sentiment de se couper de son roi, en combattant dans les rangs de l’armée protestante, bien au contraire. Progressivement la distance se creuse vis-à-vis de ces seigneurs, et on perçoit alors l’extrême liberté des attaches politiques qui les lient au chef de parti. Mais la revendication d’une liberté irrépressible n’est rendue possible que par une stratégie mise en place de longue date par ces nobles protestants. Celle-ci repose d’abord et surtout sur une base solide et indéfectible, une nébuleuse d’amis et de parents. La proximité avec l’Angleterre et la Cour d’Elisabeth facilite également cette attitude distancée. Enfin, au XVIIe siècle, elle s’appuie aussi sur le véritable bouclier qu’a pu représenter l’édit de Nantes pour la noblesse ; ce dernier permet l’établissement d’un culte de fief et les protestants nobles chercheront à exploiter tous les ressorts juridiques du texte pour préserver leur foi intacte. Les alliances matrimoniales et l’action des femmes, filles ou épouses, serviront à la consolidation de la foi réformée. Alors que la répression, ciblée sur quelques individus, n’épargne pas le second ordre, certains nobles chercheront à trancher le dilemme soumission par la conversion ou désobéissance par l’exil, en dissociant les deux services, en refusant de choisir entre Dieu et le roiThe important steps of French nobility: At first, 1550: part of the French nobility chooses to Protestantism. Then, 1560 and 1598: the French Religious Civil Wars. Finally, it was the start of Absolute Monarchy. When the unity of the Faith no longer existed, the choice of the French nobility was either to be faithful to the King or to god. Therefore, there were a gap between the religious faith and the political loyalties to the King. At first, the French nobles kept trusting their King, but a certain misunderstanding started to develop and the nobles gradually chose freedom over their loyalty to the French King. England’s proximity and Elisabeth 1st’s Court help them keep their distance with the King. They could rely on too their friends and family and parents to keep their faith alive, and the Edict of Nantes re-established the French nobility’s civil and religious rights. However the persecution of the Protestant did already start. Therefore many French Protestants nobles chose exile. Otherwise they were banished by the French Kingdom. Some of them hid their real faith, refusing to have to choose between their God and their king
Books on the topic "Edict of Nantes"
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Die Aufhebung des Ediktes von Nantes im Oktober 1685. Halle: Verein für Reformationsgeschichte, 1990.
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Societe d'histoire du protestantisme de Nimes et du Gard., ed. La Révocation de l'Edit de Nantes dans les Cévennes et le bas-Languedoc, 1685-1985: [actes du collogue de Nimes 22-23 Novembre 1985]. Nimes: Editions Lacour, 1986.
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Klossowski, Pierre. Roberte ce soir: And The revocation of the Edict of Nantes. Chicago: Dalkey Archive Press, 2002.
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Klossowski, Pierre. Roberte ce soir and The revocation of the edict of Nantes. New York: M. Boyars, 1989.
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Beyond belief: Surviving the revocation of the Edict of Nantes in France. Bethlehem: Lehigh University Press, 2011.
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Quatercentenary celebration of the promulgation of the Edict of Nantes, April 13, 1598. New York: Published by the Huguenot Society of America, 2002.
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Heinz, Duchhardt, ed. Der Exodus der Hugenotten: Die Aufhebung des Edikts von Nantes 1685 als europäisches Ereignis. Köln: Böhlau, 1985.
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1947-, Golden Richard M., ed. The Huguenot connection: The Edict of Nantes, its revocation, and early French migration to South Carolina. Dordrecht: Kluwer Academic, 1988.
Find full textBook chapters on the topic "Edict of Nantes"
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Sutherland, N. M. "The Huguenots and the Edict of Nantes 1598–1629." In Huguenots in Britain and their French Background, 1550–1800, 158–74. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-08176-9_10.
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Sutherland, N. M. "The Crown, the Huguenots, and the Edict of Nantes." In The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina, 28–48. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2766-7_2.
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Cerny, Gerald. "The Revocation of the Edict of Nantes in Rouen." In Theology, Politics and Letters at the Crossroads of European Civilization, 37–53. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-4343-8_2.
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Butler, Jon. "The Revocation of the Edict of Nantes and Huguenot Migration to South Carolina." In The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina, 63–82. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2766-7_4.
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Labrousse, Elisabeth. "Understanding the Revocation of the Edict of Nantes from the Perspective of the French Court." In The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina, 49–62. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2766-7_3.
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Schopper, Herwig, and James Gillies. "A University Professor, and Establishing New Institutes." In Herwig Schopper, 45–65. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-51042-7_4.
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AbstractWhen Herwig arrived in Erlangen in 1956, it was a town of some 60,000 inhabitants, dominated by the university, and the industrial powerhouse, Siemens. Historically, the town had been a seat of nobility, and the Margrave’s castle is still a dominant feature. In 1685, when Louis XIV revoked the Edict of Nantes, the Margrave gave refuge to Huguenots fleeing France, even going so far as to build an entire new quarter, Erlangen Neustadt, to house them. It set the town on a course of growth. Another development that shaped the modern-day town came the following century, with the establishment of the university in 1743. Today, housed in a new modern campus, the Friedrich-Alexander University bears the names of the Margrave who established it, and another who later expanded it, cementing its place in the fabric of the town. Many famous scientists have worked at the university including Georg Simon Ohm, whose name became the unit for electrical resistance, and mathematician Emmy Noether, whose eponymous theorem links symmetry to conservation laws—a tenet that underpins much of modern physics.
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Golden, Richard M. "Introduction." In The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina, 1–27. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2766-7_1.
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"THE EDICT OF NANTES." In Politics and Religion in Seventeenth-Century France, 52–91. University of California Press, 2023. http://dx.doi.org/10.2307/jj.8501163.6.
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"Chapter twenty .The Edict of Nantes." In The Huguenots, 224–35. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300196191-023.
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Greengrass, Mark. "44. The Edict of Nantes 1598." In Handbuch Frieden im Europa der Frühen Neuzeit / Handbook of Peace in Early Modern Europe, 897–910. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110591316-044.
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