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Journal articles on the topic 'Edict of Nantes'

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Published: 4 June 2021
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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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.
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11

Dubois, E. T. "The revocation of the edict of nantes—Three hundred years later 1685–1985." History of European Ideas 8, no. 3 (January 1987): 361–65. http://dx.doi.org/10.1016/0191-6599(87)90008-8.

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12

Moss, Alan. "“Die van de religie”: protestanten op Grand Tour in Frankrijk in de zeventiende eeuw." Neerlandica Wratislaviensia 29 (April 15, 2020): 125–37. http://dx.doi.org/10.19195/0860-0716.29.8.

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The French Loire valley was one of the main attractions on the Dutch Grand Tour in the 17th century. It had prestigious academies, private tutors of aristocratic skills such as fencing and formal dancing, and religious communities of Huguenots. This article examines how Protestant Dutch elite travellers expressed their interest, empathy, and connection to these groups of like-minded individuals. Travellers reflected both on past events of the 16th-century French Wars of Religion and on current difficulties. Focusing on the years leading up to the Revocation of the Edict of Nantes, which drastically changed France’s religious situation in 1685, this article discusses how travellers presented the Huguenots’ troubles.
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13

Corretti, Carolyn. ":Beyond Belief: Surviving the Revocation of the Edict of Nantes in France." Sixteenth Century Journal 43, no. 4 (December 1, 2012): 1213–15. http://dx.doi.org/10.1086/scj24245037.

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14

Brickman, William W. "Protestants, Persecutions, and Pedagogy: The Revocation of the Edict of Nantes (1685) and Its Consequences." Western European Education 17, no. 3 (October 1985): 3–17. http://dx.doi.org/10.2753/eue1056-493417033.

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15

Van Deijk, Frank. "Elie Benoist (1640-1728), Historiographer and Politician After the Revocation of the Edict of Nantes." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 69, no. 1 (1989): 54–92. http://dx.doi.org/10.1163/002820389x00288.

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16

Pittion, Jean-Paul. "Un médecin protestant du dix-septième siècle et ses livres: Anatomie de la collection Élie Bouhéreau à la Bibliothèque Marsh de Dublin." Irish Journal of French Studies 16, no. 1 (December 1, 2016): 35–58. http://dx.doi.org/10.7173/164913316820201715.

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Élie Bouhéreau (1643–1719) was a French Protestant physician from La Rochelle who studied at the Protestant académie of Saumur and fled from France at the Revocation of the Edict of Nantes. By 1683, his collection numbered some 1700 volumes. Since 1707, it has been kept in Marsh's Library. This article is based on archival material, including Bouhéreau's correspondence, and on the detailed examination of annotations found in individual copies of the books in the collection. The article throws light on the ways in which Bouhéreau acquired these books and examines why he bought them and how he read them. The collection is a rare example of a fully preserved private library that belonged to a prominent member of a learned provincial circle, made up of former students from the académie of Saumur.
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17

Frijhoff, W. Th M. "G.J. Schutte, De herroeping van het Edict van Nantes (1685) in de Franse en Nederlandse geschiedschrijving." BMGN - Low Countries Historical Review 104, no. 3 (January 1, 1989): 456. http://dx.doi.org/10.18352/bmgn-lchr.3144.

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18

Gratton, J. "The Revocation of the Edict of Nantes and the Role of the Intendants in the Dragonnades." French History 25, no. 2 (May 17, 2011): 164–87. http://dx.doi.org/10.1093/fh/crr029.

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19

Cohen, Charles L., and R. M. Golden. "The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina." Sixteenth Century Journal 21, no. 1 (1990): 122. http://dx.doi.org/10.2307/2541146.

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20

Mitchell, William H. F. "Huguenot Contributions to English Pan-Protestantism, 1685-1700." Journal of Early Modern History 25, no. 4 (August 9, 2021): 300–318. http://dx.doi.org/10.1163/15700658-bja10019.

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Abstract Following the revocation of the Edict of Nantes, hundreds of thousands of French refugees sought shelter in Protestant states like the United Provinces and England. In England, the influx of Huguenots contributed significantly towards the argument for greater pan-Protestant engagement with the European continent. Huguenot-authored pamphlets advertised Catholic barbarity, deepening pre-existing anti-Catholic sentiments and imbibing those sentiments with other anti-French concerns, such as Louis XIV’s supposed immorality and his striving for universal monarchy. Further, key Huguenot authors reinterpreted the Glorious Revolution as one synchronizing the country with its Protestant brethren. In so doing, the Huguenots supported William III’s commitment to the Nine Years’ War and increased the quantitative and qualitative arguments to carry out an expensive religious-ideological foreign policy, often against domestic criticisms in England that the outcomes of the war did not match the expense.
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21

Cherdon, Laetitia. "Le refuge par l’écriture : les utopies protestantes à l’époque de la Révocation de l’Édit de Nantes." Moreana 44 (Number 171-, no. 3-4 (September 2007): 146–63. http://dx.doi.org/10.3366/more.2007.44.3-4.11.

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During the second half of the seventeenth century the repression against Huguenots in France increased and led to the Revocation of the Edict of Nantes (1685), definitively prohibiting Protestantism. Most of the Huguenots stayed in France and abjured their religion, but a certain number of them fled abroad. The utopias written by French Protestants during this period represent “another exile”. First the recourse to the utopian genre reveals a flight from reality and present. Then, if original propositions are made in the ideal societies imagined by the authors – for example to avoid the evils Protestants are subjected to – they hardly seem to be feasible in the real world. This reinforces the impression of refuge in writing. Finally, these utopias also constitute a place of compensation and expression for authors who actually exploit the notion of pleasure in writing. It’s very explicit when writers integrate autobiographic elements, digressions or descriptions.
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22

Sandberg, Brian. ""Re-establishing the True Worship of God": Divinity and Religious Violence in France after the Edict of Nantes." Renaissance and Reformation 41, no. 2-3 (January 1, 2005): 139–82. http://dx.doi.org/10.33137/rr.v41i2-3.9527.

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Malgré que l'édit de Nantes de 1598 soit couramment considéré comme un édit de tolérance ayant mis un terme aux guerres de religions en France, de puissants discours sur Dieu ont continué de susciter des conflits entre calvinistes et catholiques. Ces interprétations ont inspiré les laïques français, et en particulier les guerriers nobles du sud de la France, à s'engager dans des violences religieuses. Cet article montre comment la tâche de «rétablir le véritable culte de Dieu» est devenu l'objectif vital de ces catholiques laïques dans les derniers moments des guerres de religions françaises. La force croissante du mouvement de Contre-réforme dans les milieux nobles catholiques du sud de la France, a finalement provoqué des campagnes violentes dans le but de restaurer le catholicisme par la force; ce qui a rendu toute forme de réelle coexistence religieuse impossible en ce début du XVIIe siècle.
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Lualdi, Katharine J. "Persevering in the Faith: Catholic Worship and Communal Identity in the Wake of the Edict of Nantes." Sixteenth Century Journal 35, no. 3 (October 1, 2004): 717. http://dx.doi.org/10.2307/20477042.

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Lyons, Mary Ann. "Review: Toleration and Religious Identity. The Edict of Nantes and its Implications in France, Britain and Ireland." Irish Economic and Social History 30, no. 1 (June 2003): 132–33. http://dx.doi.org/10.1177/033248930303000114.

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25

James, E. "Review: Toleration and Religious Identity: The Edict of Nantes and its Implications in France, Britain and Ireland." French Studies 58, no. 3 (July 1, 2004): 403. http://dx.doi.org/10.1093/fs/58.3.403.

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26

Houbart, Claudine. "Learning from the Abode of Chaos : institutions, stakeholders and contemporary challenges of conservation doctrine." Protection of Cultural Heritage, no. 12 (December 29, 2021): 13–24. http://dx.doi.org/10.35784/odk.2809.

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The Abode of Chaos is a complex and atypical site located in Saint-Romain-au-Mont-d'Or, France. Dating back to the XVIIth century, the site, composed of vernacular buildings and the remains of a Protestant temple demolished following the Edict of Nantes, has been the subject of a creative process for the past twenty years aimed at transforming it into a sort of “mirror of the anthropocene”. Its owner, hierry Ehrmann, has been recording the often tragic events of our world in real time, through sculptures, installations, murals or injuries inflicted on existing buildings. For the past fifteen years, the site has been threatened with disappearance by the municipal authorities, who refuse to recognise its artistic or heritage character and oppose it to town planning regulations. However, the site is very popular with a wide and diverse public. The Abode of Chaos is therefore an interesting case to ask the following question : “Does current conservation theory strike the right balance between stakeholder rights and heritage rights“?
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27

Sager, Jason. "François De Sales and Catholic Reform in Seventeenth-Century France1." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 269–82. http://dx.doi.org/10.1163/187607505x00164.

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AbstractUntil recently, studies on French pastoralism have overlooked the existence of a political ideology within late sixteenth- and early seventeenth-century sermon literature. And yet it appears that court preachers were co-opted by the Bourbon monarchy to assist in the pacification of the nobility and radical elements of both Catholic and Protestant confessions. This essay examines the sermon literature of the French saint, François de Sales, 1567-1622, in order to demonstrate that de Sales's sermon literature consciously supported the crown's pacification agenda. It is further argued that this political ideology in the sixteenth- and seventeenth-century sermon literature shaped the relations between court preachers such as de Sales and the Huguenot factions in the aftermath of the Edict of Nantes. With the emphasis on pacifying rebellious elements in the realm, the rhetoric in the sermon literature exhibited a sense of toleration of the existing Huguenot faction that had been absent in the sermon literature of the mid sixteenth-century.
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28

Gaenschalz, Erich. "The Exodus of the Huguenots—The Revocation of the Edict of Nantes in 1685 as a European Event." Philosophy and History 21, no. 1 (1988): 69–70. http://dx.doi.org/10.5840/philhist198821135.

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29

Chappell, Carolyn Lougee. "Beyond Belief: Surviving the Revocation of the Edict of Nantes in France by Christie Sample Wilson (review)." Catholic Historical Review 99, no. 1 (2013): 163–64. http://dx.doi.org/10.1353/cat.2013.0018.

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30

Salmon, J. H. M. "The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina. R. M. Golden." Journal of Modern History 63, no. 2 (June 1991): 383–85. http://dx.doi.org/10.1086/244333.

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31

Balserak, Jon. ":The Theology of the French Reformed Churches from Henri IV to the Revocation of the Edict of Nantes." Sixteenth Century Journal 46, no. 4 (December 1, 2015): 1163–64. http://dx.doi.org/10.1086/scj4604171.

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32

Léonard, Julien. "L’exil des huguenots messins à l’époque moderne." Moreana 44 (Number 171-, no. 3-4 (September 2007): 123–45. http://dx.doi.org/10.3366/more.2007.44.3-4.10.

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During the modern age, the city of Metz used to have an original status inside the French Kingdom for long, which gave to its strong calvinist minority a great weight and a freedom that the reformed people didn’t have anywhere else. Despite it, the Revocation of the Edict of Nantes shattered on the city, making the Huguenots to choose between their faith hand their homeland. In spite of the incured dangers, many of them took the risk of exiling themselves. More than 70% of the protestants in Metz left their city between the end of the 1670’s and the end of the 1690’s, mostly choosing to find shelter in Berlin, where they met again the main pastor of their community. This specific story makes the case of Metz particularly interesting, for it allows to note that the relationships between the royal power and protestants minorities could have depended on others factors than the only political will to reduce the whole kingdom to catholicism. The difficulty of exile also emphasizes the strength of the religious feeling among French protestants in general, and protestants in Metz in particular.
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Laliberte, Andrew. "War for God or a War for the Godless?" General: Brock University Undergraduate Journal of History 8 (April 19, 2023): 105–12. http://dx.doi.org/10.26522/tg.v8i.4230.

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The French Civil Wars, or ‘Wars of Religion,’ were set primarily in the sixteenth century and enveloped France in a religious conflict. The Civil Wars were a series of violent periods between the French Protestant Huguenots and the Roman Catholics, Catholicism being the official religion of the French Kingdom. The ongoing struggle resulted in an escalation of civil violence and polarity between the religious affiliations, creating a divided French populous that carried out many atrocities, such as the St. Bartholomew’s Day massacre. The violence subsided in 1598 when King Henry IV enacted the Edict of Nantes, granting substantial conditions and support to the Huguenot population in France. However, this paper argues for the importance of categorizing the wars as ‘civil’ and not ‘religious.’ The dynamic situation involves more than religious differences, including a central reliance on community-based disputes, group association based on mass paranoia, and even political gain for those of the French nobility. It is important to understand the complexity of the Civil Wars. Denoting them as a religious conflict ignores the other civil implications which provoked aggression between French communities and forces.
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Quackenbos, David C. "The Theology of the Huguenot Refuge: From the Revocation of the Edict of Nantes to the Edict of Versailles. Edited by Martin I. Klauber. Grand Rapids, Mich.: Reformation Heritage Books, 2020. viii + 334. $25.00 paper." Church History 90, no. 4 (December 2021): 962–63. http://dx.doi.org/10.1017/s0009640722000415.

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35

Van Ruymbeke, Bertrand, David van der Linden, Eric Schnakenbourg, Ben Marsh, Bryan Banks, and Owen Stanwood. "The Global Refuge: The Huguenot Diaspora in a Global and Imperial Perspective." Journal of Early American History 11, no. 2-3 (November 11, 2021): 193–234. http://dx.doi.org/10.1163/18770703-11020014.

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Abstract Huguenot refugees were everywhere in the early modern world. Exiles fleeing French persecution, they scattered around Europe and beyond following the Revocation of the Edict of Nantes in 1685, settling in North America, the Caribbean, South Africa, and even remote islands in the Atlantic and Indian Oceans. This book offers the first global history of the Huguenot diaspora, explaining how and why these refugees became such ubiquitous characters in the history of imperialism. The story starts with dreams of Eden, as beleaguered religious migrants sought suitable retreats to build perfect societies far from the political storms of Europe. In order to create these communities, however, the Huguenots needed patrons, and they thus ran headlong into the world of empires. The refugees promoted themselves as the chosen people of empire, religious heroes who also possessed key skills that would strengthen the British and Dutch states. As a result, French-Protestants settled around the world—they tried to make silk in South Carolina, they planted vines in South Africa; and they peopled vulnerable frontiers from New England to Suriname. Of course, this embrace of empire led to a gradual abandonment of the Huguenots’ earlier utopian ambitions. They realized that only by blending in, and by mastering foreign institutions, could they prosper in a quickly changing world. Nonetheless, they managed to maintain a key role in the early modern world well into the eighteenth century, before the coming of Revolution upended the ancien régime.
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Chappell, Carolyn Lougee. ""The Pains I Took to Save My/His Family": Escape Accounts by a Huguenot Mother and Daughter after the Revocation of the Edict of Nantes." French Historical Studies 22, no. 1 (1999): 1. http://dx.doi.org/10.2307/286701.

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Berkvens-Stevelinck, C. "De herroeping van het Edict van Nantes (1685) in de Franse en Nederlandse geschiedschrijving. (Serta Historica V), Amsterdam, VU Uitgeverij, 1987. 77 pp., fl. 19,50." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 69, no. 1 (1989): 152. http://dx.doi.org/10.1163/002820389x00350.

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Riches, Daniel. "The Rise of Confessional Tension in Brandenburg's Relations with Sweden in the Late-seventeenth Century." Central European History 37, no. 4 (December 2004): 568–92. http://dx.doi.org/10.1163/1569161043419262.

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Thediplomatic and religious climate in Protestant Northern Europe during the era of Louis XIV was filled with competing and at times contradictory impulses, and the repercussions of Louis's expansionist and anti-Protestant policies on the relations between the Protestant states were varied and complex. Taken in conjunction with the ascension of Catholic James II in Britain in February 1685 and the succession of the Catholic House of Neuburg in the Palatinate following the death of the last Calvinist elector in May of that year, Louis's reintroduction of the mass ins the “reunited” territories and his increasing persecution of the Huguenots in France added to an acute sense among European Protestants that the survival of their religion was threatened. It is a well-established theme in the standard literature on seventeenth-century Europe that the culmination of Louis's attack on the Huguenots in his revocation of the Edict of Nantes in October 1685 galvanized the continents Protestant powers in a common sense of outrage and united them in a spirit of political cooperation against France. Indeed, such an astute contemporary observer as Leibniz was to write in the early 1690s that it appeared now “as if all of the north is opposed to the south of Europe; the great majority of the Germanic peoples are opposed to the Latins.” Even Bossuet had to declare that “your so-called Reformation … was never more powerful nor more united. All of the Protestants have joined forces. From the outside, the Reformation is very cohesive, more haughty and more menacing than ever.”
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WELLS, PAUL. "Martin I. Klauber, ed. The Theology of the French Reformed Churches: From Henri IV to the Revocation of the Edict of Nantes. Reformation Historical-Theological Studies." Unio Cum Christo 1, no. 1 (October 1, 2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.rev4.

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Haitsma Mulier, E. O. G. "J.A.H. Bots, G.H.M. Posthumus Meyjes, La révocation de l'édit de Nantes et les Provinces-Unies 1685. Colloque International du Tricentenaire. The revocation of the edict of Nantes and the Dutch Republic. International congress of the tricentennial: Leyde 1-3 april 1985." BMGN - Low Countries Historical Review 104, no. 2 (January 1, 1989): 277. http://dx.doi.org/10.18352/bmgn-lchr.3090.

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Care, Geoffrey. "Life after Refusal to Enter: Reflections of an Immigration Judge." Refuge: Canada's Journal on Refugees 25, no. 2 (September 1, 2008): 195–201. http://dx.doi.org/10.25071/1920-7336.26040.

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This article is a personal account of an immigration judge in the UK. The history of attitudes towards immigrants in the UK since the Edict of Nantes is briefly sketched along with the sporadic emergence of review systems of executive decisions concerning immigrants, both political and non-political, from the beginning of the twentieth century up to the current one introduced first in 1969. The article then looks at the sort of judges recruited at first and the subject matter of most of the appeals until 1993—visitors, students, overstayers, and those seeking settlement for work, for their families to join them, and for marriage. The article deals briefly with the development of the immigration law in this period through these sorts of cases and the issues and questions facing the judge at the time. It considers where we got our information from with its challenges and shortcomings: particularly the misunderstandings which arise in cross-cultural dialogue. The paper deals with the differences between a tribunal system in this particular jurisdiction, which adopts an adversarial approach, and the regular courts; and with the profound impact on a judge of having to adapt to decision making in such a milieu. It also tackles how these differences affect a judge’s approach, especially given the constraints imposed on his judicial independence. It also deals with the apparent changes over the years in the attitudes of judges in the tribunal, leaving a question mark over how far they are infl uenced by events and public opinion. Some of the perceived shortcomings of the tribunal system to decide immigration matters are set out in the context of what Stephen Sedley described as a “fear of public abuse or political displeasure, unwittingly favouring individuals who fit stereotypes with which I felt an affinity; affection (sympathy) or prejudice which may skew my judgment.” The demons which lurk in all systems of adjudication, asylum prominent among them, are called out by name in the judicial oath and the hope is expressed that lessons have been learned both as a judge and a person in the course of some twenty-two years in this jurisdiction.
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Cerny, Gerald. "The Huguenot Connection: The Edict of Nantes, Its Revocation, and Early French Migration to South Carolina. Edited by Richard M. Golden. Archives Internationales d'Histoire des Idées 125. Dordrecht: Kluwer Academic Publishers, 1988. vii + 149 pp. $55.00." Church History 60, no. 1 (March 1991): 121–22. http://dx.doi.org/10.2307/3168552.

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Ugarte Boluarte, Krúpskaya, Jhon Kenneth Munive Ortiz, and Rodolfo Javier Salazar Huaman. "Del edicto de Nantes a la libertad religiosa." LEX - REVISTA DE LA FACULTAD DE DERECHO Y CIENCIAS POLÍTICAS 21, no. 32 (December 26, 2023): 197. http://dx.doi.org/10.21503/lex.v21i32.2523.

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El Edicto de Nantes marca un punto de quiebre para los derechos exclusivos de los católicos y un punto departida para los derechos (nacientes) de los protestantes (llamados en Francia Hugonotes). Antes del Edictode Nantes hubo muchos intentos por lograr una paz duradera que permitiera una convivencia y desarrollo enFrancia; sin embargo, cada vez que se intentaba mediante Edictos (que fueron un total de 7 antes del Edictode Nantes) fracasaban. Es decir, no lograban su objetivo, que era buscar una paz duradera. Fue solo mediantelas circunstancias históricas, la voluntad de Enrique IV y la inteligencia mediante una “fórmula” religiosa (peroque tenía un trasfondo político) en que se pudo lograr dicho objetivo. Esta “fórmula” fue que Enrique IV era deorigen protestante, sumado a ello, el hecho de haberse convertido, estando ya en el trono, en católico, evidencióuna voluntad de tolerancia. Fueron esas circunstancias que permitieron lograr el objetivo de una Francia tolerante.Este cambio de paradigma, más adelante desembocó en la Revolución Francesa, la Independencia de EE.UU.y el fenómeno de la Constitucionalización (y en consecuencia la llegada de las ideas liberales, de John Locke,Rousseau y Montesquieu). El presente trabajo analiza el proceso histórico que dio origen a la libertad religiosa,desde el Edicto de Nantes de 1658 (e incluso mucho antes, con el Edicto de Saint Germain de 1562) hasta laconsagración como derecho fundamental en el artículo tres de la Constitución de Francia de 1791. Asimismo,se analiza los principales artículos sobre libertad religiosa en las Constituciones del Perú, desde la Constituciónde 1823 (e incluso antes, con las Bases de la Constitución de la República Peruana de 1822 que consagra ciertatolerancia religiosa a otras confesiones) hasta la Constitución vigente de 1993. De igual manera, se analizan tressentencias nacionales y una internacional (muy conocida, como es el caso La última tentación de Cristo (OlmedoBusto y otros) VS Chile).
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CONNER, PHILIP. "Toleration and religious identity. The Edict of Nantes and its implications in France, Britain and Ireland. Edited by Ruth Whelan and Carol Baxter. Pp. 304 incl. frontispiece and 5 ills. Dublin: Four Courts Press, 2003. €50. 1 85182 481 1." Journal of Ecclesiastical History 55, no. 2 (April 2004): 413–14. http://dx.doi.org/10.1017/s0022046904890778.

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Яковлев, А. А. "Naturalization, Labor and Market: Three Essays by John Locke." Вестник Рязанского государственного университета имени С.А. Есенина, no. 3(72) (October 18, 2021): 78–87. http://dx.doi.org/10.37724/rsu.2021.72.3.008.

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Вниманию читателей предлагается перевод трех эссе Джона Локка (1632–1704), не опубликованных при его жизни и никогда не публиковавшихся в России: «О всеобщей натурализации» (1693), «Труд» (1693) и “Venditio” (1695). Все они написаны в период после Славной революции 1688–1689 годов и затрагивают злободневные политические темы постреволюционной Англии. В результате экономического и финансового кризиса 1690-х годов в стране резко упал уровень жизни и возник дефицит ресурсов, возместить который Локк предполагал за счет труда и мировой торговли. Локк подчеркивает основополагающую роль труда как основы счастья и общего блага. В «совершенствовании ума» он видит способ снижения политической напряженности, а призывая двор отказаться от широко распространенных привычек к роскоши и пустому времяпрепровождению, надеется на то, что личный пример правителя поможет ввести в моду честный труд. Он также выступает против ксенофобии и предлагает доводы, доказывающие безопасность и необходимость натурализации. Несмотря на то что в Билле о натурализации 1693 года имелась в виду прежде всего помощь гугенотам, бежавшим в Англию после отмены Нантского эдикта (1685), Локк рассматривает этот вопрос в более общем плане и говорит о пользе труда любых мигрантов, стремящихся в качестве натурализовавшихся и потому лояльных подданных принять участие в приумножении национального богатства. Аргументы Локка в пользу свободы рыночных цен сопровождаются важными оговорками, подразумевающими традиционные схоластические концепции моральных ограничений рынка, а также милосердия в случаях «абсолютной необходимости». The article presents three essays written by John Locke (1632–1704): “For a General Naturalization” (1693), “Labor” (1693), “Venditio” (1695). The essays were not published during the philosopher’s lifetime and have never been previously translated into Russian. Written in the aftermath of the Glorious Revolution (1688–1689), the three essays focus on political issues facing post-revolutionary England. The economic and financial crisis of the 1690s had a direct impact on the living conditions of the population and resulted in resource deficit which Locke planned to overcome by means of labor and international trade. Locke underlines the pivotal role of labor as a prerequisite for common wellbeing. Locke believes that the improvement of the mind is a way to reduce political tension. He maintains that it is essential that courtiers should give up luxurious and degrading habits. He believes that a ruler’s example will promote honest labor. Locke lambasts xenophobia and advocates naturalization. Despite the fact that the Naturalization Act of 1693 granted assistance to Huguenots who fled to England after the repeal of the Edict of Nantes of 1685, Locke treats the issue in a broader sense and advocates that migrant workers willing to become naturalized and loyal to their new country are a great asset in augmenting the national wealth. Promoting free market prices, Locke underlines the necessity of holding to the scholastic concept of economic ethics and of setting standards of fairness and compassion in transactions.
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Martín Hernández, Francisco. "Revocación del edicto de Nantes, el 18 de octubre de 1685." Diálogo Ecuménico, no. 69 (January 1, 1986): 65–84. http://dx.doi.org/10.36576/summa.1799.

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Prévos, André J. M. "GOLDEN, R. M., éd., The Huguenot Connection: The Edict of Nantes, its Revocation, and Early French Migration to South Carolina. Archives internationales d’histoire des idées / International Archives of the History of Ideas, n 125. Dordrecht, The Netherlands, Martinus Nijhoff Publishers; Norwell, MA, Kluwer Academic Publishers, 1988. vii-149 p. 55,00 $." Revue d'histoire de l'Amérique française 42, no. 1 (1988): 98. http://dx.doi.org/10.7202/304658ar.

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Gallegos, José Antonio. "La expresión del mandato en los textos legislativos franceses: problemática lingüística y traductológica." TRANS. Revista de Traductología, no. 10 (October 25, 2016): 41. http://dx.doi.org/10.24310/trans.2006.v0i10.1068.

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Partiendo de una reciente explicación de tipo lingüístico al "no" de la sociedad francesa a la "Constitución para Europa", este artículo analiza la disfunción existente, en francés moderno, entre las prescripciones gramaticales del presente y del futuro de indicativo y el uso real de ambos tiempos en los textos legislativos redactados en francés. Se pasa revista al uso de ambos tiempos en los textos pasados -comenzando por el Edicto de Nantes (1598)- y se termina en el citado texto constitucional. Con el análisis realizado, se puede comprobar tanto el alcance de la disfunción señalada como el momento en que tuvo origen, así como también de alguna de sus consecuencias. Esta situación actual no deja de plantear a los estudiantes españoles de traducción unos serios problemas a la hora de verter los textos legislativos en francés al español.
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Joblin, Alain. "Conscience et liberté de conscience chez les protestants français aux XVIe et XVIIe siècles." Moreana 45 (Number 173), no. 1 (June 2008): 57–72. http://dx.doi.org/10.3366/more.2008.45.1.9.

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La notion de « liberté de conscience » semble moins évoquée dans les grands débats philosophiques, politiques, voire théologiques, que celle de « tolérance ». Or, elle fut au coeur des doléances des protestants français aux XVIe et XVIIe siècles. On la retrouve également dans les édits de pacification qui rythmèrent l’histoire des relations mouvementées qu’entretinrent catholiques et protestants entre 1562 et 1598 (Edit de Nantes), Cet attachement des huguenots à la « liberté de conscience » s’explique sans doute par le fait que, très vite, ils ne se firent pas beaucoup d’illusions sur leur avenir en tant que « corps constitué » reconnu au sein de la société française. On les « tolérait » dans l’attente de pouvoir mieux les « contraindre »... Leur seule espérance était qu’on leur reconnaisse la liberté personnelle de demeurer fidèle à leur foi.
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Farr, James R. "Confessionalization and Social Discipline in France, 1530–1685." Archiv für Reformationsgeschichte - Archive for Reformation History 94, no. 1 (December 1, 2003): 276–93. http://dx.doi.org/10.14315/arg-2003-0108.

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ZUSAMMENFASSUNG Die Forschung war bis vor kurzem der Auffassung, die Konfessionalisierungsthese sei auf Frankreich nicht anwendbar. Die Untersuchungen zur franzö sischen Religionsgeschichte, die in den letzten zehn Jahren vorgelegt wurden, zwingen jedoch zu einer Überprüfung dieser Einschä tzung. Das gibt Anlaß zu dem Vorschlag, das Konfessionalisierungskonzept für Frankreich auf der Grundlage der Thesen John Bossys zu operationalisieren: Wä hrend die Konfessionalisierungsthese sich auf Mitteleuropa zwischen 1560 und 1650 konzentriert, muß der Zeitrahmen für die Untersuchung des franzö sischen Falls auf die Jahre 1530-1685 ausgedehnt werden. Diese Phase ist - trotz einer weitgehend konstanten Katholisierungspolitik des Staates - geprägt von der (Ko-)Existenz zweier Konfessionen. Diese im Edikt von Nantes festgeschriebene Bikonfessionalität beruhte auf praktischen und politischen Notwendigkeiten. Unter dem Blickwinkel des Konfessionalisierungskonzepts stellt sich die Frage, wie es der hugenottischen Bewegung im 16.Jahrhundert gelang, gegen den Widerstand der Krone und der katholischen Kirche eine institutionalisierte Konfessionskirche mit entsprechendem Selbstverstä ndnis auszubilden - eine Frage, die sich auch für die dévots des 17.Jahrhunderts stellt.
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