Academic literature on the topic 'Huguenot Refuge'
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Journal articles on the topic "Huguenot Refuge"
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Bernat, Chrystel, and David van der Linden. "Rethinking the Refuge." Church History and Religious Culture 100, no. 4 (October 19, 2020): 439–45. http://dx.doi.org/10.1163/18712428-bja10010.
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Abstract The history of the Huguenot Refuge in the Dutch Republic has often been written from a strictly national and confessional perspective, with little attention paid to the connections between French Protestants and other religious communities. In recent years, however, scholars from fields other than religious history have begun to explore the impact of the Huguenot Refuge, while historians of migration have compared the Huguenots to other minorities. Building on these new directions, this special issue seeks to move beyond the traditional boundaries of scholarship on the Dutch Refuge. Focusing on untapped archival sources, the relations between the Huguenots and other religious communities, as well as transnational networks of conflict and solidarity, the articles gathered here propose a more systemic approach towards the Huguenot Refuge in the Dutch Republic.
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Labrousse, �lisabeth. "Le Refuge huguenot." Le Genre humain N�19, no. 1 (1989): 147. http://dx.doi.org/10.3917/lgh.019.0147.
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Mijnhardt, Wijnand. "De ‘Refuge Huguenot’." Jaarboek voor Nederlandse Boekgeschiedenis 31, no. 2024 (September 1, 2024): 214–31. http://dx.doi.org/10.5117/jnb2024.011.mijn.
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LACHENICHT, SUSANNE. "Huguenot Immigrants and the Formation of National IDENTITIES, 1548–1787." Historical Journal 50, no. 2 (May 9, 2007): 309–31. http://dx.doi.org/10.1017/s0018246x07006085.
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This article addresses the extent to which Protestant states in Europe and North America depicted the French Protestants who had found refuge in these states, as having contributed to the process of nation building and the formation of national identity. It is shown that the arrival of Huguenots was portrayed positively as the historians of these nations could contend that Huguenots had been absorbed readily into the host society because their virtues of frugality and industry corresponded admirably with the ethic of their hosts. The article demonstrates that, in no case, did this depiction correspond with reality. It shows that within those countries of refuge, Huguenots fostered a distinctive French Protestant identity that enabled them to remain aloof from the culture of their host society. In all cases Huguenots asserted themselves as a self-confident minority, convinced of the superiority of their language and culture who believed themselves to be privileged in this world as in the next. When national histories came to be composed, this dimension to the Huguenot minorities came to be expunged from historical memory as was also the fact that the Huguenots were but one of several minorities whose distinctiveness had contributed largely to the shaping of the state, culture, and society of the emerging nation-states.
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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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Marmoy, Charles. "Le Refuge huguenot en Suisse." Huguenot Society Journal 24, no. 4 (January 1986): 341–42. http://dx.doi.org/10.3828/huguenot.1986.24.04.341.
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Magdelaine, Michelle. "Le refuge huguenot, exil et accueil." Annales de Bretagne et des pays de l’Ouest, no. 121-3 (November 15, 2014): 131–43. http://dx.doi.org/10.4000/abpo.2848.
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Hartweg, Frédéric. "Le Refuge huguenot à Berlin (I)." Autres Temps. Les cahiers du christianisme social 6, no. 1 (1985): 36–46. http://dx.doi.org/10.3406/chris.1985.1013.
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Hartweg, Frédéric. "Le Refuge huguenot à Berlin (II)." Autres Temps. Les cahiers du christianisme social 7, no. 1 (1985): 58–72. http://dx.doi.org/10.3406/chris.1985.1036.
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Whelan, R. "Le Refuge huguenot: Assimilation et culture." French Studies 63, no. 4 (October 1, 2009): 462. http://dx.doi.org/10.1093/fs/knp174.
Full textDissertations / Theses on the topic "Huguenot Refuge"
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Garcia-Chapleau, Marilyn. "Le refuge huguenot du cap de Bonne-Espérance : genèse, assimilation, héritage." Thesis, Montpellier 3, 2013. http://www.theses.fr/2013MON30023.
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Entre 1670 et 1700, 260 protestants français fuyant les persécutions religieuses ont gagné le poste de ravitaillement créé en 1652 par la Compagnie hollandaise des Indes orientales (la VOC) au cap de Bonne-Espérance. Ces réfugiés devaient mettre en valeur des terres nouvellement colonisées et fournir des vivres aux navires de la Compagnie en transit entre l’Europe et l’Asie. La communauté huguenote est rapidement entrée en conflit avec les dirigeants locaux de la VOC dont la politique visait l’assimilation des protestants français dans la communauté hollandaise dominante. Les différends ont porté sur la gestion des propriétés foncières, sur le commerce avec les indigènes et les équipages en transit, sur l’utilisation de la langue française dans les domaines administratif et culturel, ainsi que sur l’autonomie politique de la communauté huguenote. En outre, bien qu’ils partageassent la même foi calviniste, les conditions de la pratique religieuse devaient être approuvées par les autorités du cap. [etc.]Between 1670 and 1700, 260 French Protestants fleeing religious persecution reached the refreshment station founded in 1652 by the Dutch East India Company (VOC) at the Cape of Good Hope. The refugees’ task was to develop newly colonised land and provide supplies for the Company’s ships in transit between Europe and Asia. The Huguenot community quickly came into conflict with the VOC local authorities, who were intent on assimilating the French Protestants into the dominant Dutch community. Their disputes revolved around the land grants, trade with the indigenous people and passing ships, the use of the French language in the administrative and cultural fields, as well as self-governance of their own community. Additionally, conditions of religious practice had to be approved of by the Cape authorities, despite the fact that the French and Dutch shared the same Calvinist faith
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Graveleau, Sara. ""Les hérésies sont d'utiles ennemies". : itinéraire d'Henri Basnage de Beauval (1656-1710), avocat de la République des Lettres et penseur de la tolérance civile." Thesis, Angers, 2018. http://www.theses.fr/2018ANGE0024/document.
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Henri Basnage de Beauval (1656-1710) est né dans une famille protestante de la noblesse normande. Arrière-petit-fils, petit-fils, neveu, cousin et frère de pasteurs, il choisit pourtant de devenir avocat, à l’instar de son père, Henri Basnage de Franquesnay. Face à l’accélération des persécutions contre sa communauté confessionnelle, il prend la plume pour dénoncer la violation des consciences et proposer une solution pragmatique à son souverain, celle de la tolérance civile des religions. Un an après la publication de son traité, la Révocation de l’édit de Nantes l’oblige à se convertir au catholicisme et ce n’est qu’à l’été 1687 qu’il s’exile en Hollande où il retourne au protestantisme et commence une nouvelle vie. Au Refuge huguenot, il retrouve son frère Jacques Basnage ainsi que le philosophe Pierre Bayle qui lui offre l’opportunité de devenir journaliste et de faire son entrée dans la République des Lettres. Grâce à son Histoire des ouvrages des savans (1687-1709), il participe à la diffusion des connaissances scientifiques et littéraires et s’érige en intermédiaire entre les lettrés européens. Il propose également une révision du Dictionnaire universel d’Antoine Furetière et réédite les œuvres juridiques de son père. Continuant de défendre l’idée que la tolérance civile des religions est la solution la plus acceptable face au morcellement de la chrétienté, il participe également à la controverse inter et intra confessionnelle de son temps, s’opposant en particulier au pasteur Pierre Jurieu. Il décède à La Haye en 1710, loin de sa patrie. Par une approche à la fois sociale, culturelle et intellectuelle, cette biographie interroge les singularités de l’identité d’un huguenot de la fin du XVIIe siècle, mais également la façon dont ce dernier perçoit le monde et se comporte face aux obstacles auxquels il est confrontéHenri Basnage de Beauval (1656-1710) was born in a protestant family of the Norman nobility. Great grandson, grandson, nephew, cousin and brother of ministers, he nevertheless chooses to become a lawyer like his father, Henri Basnage de Franquesnay. Facing the growing persecutions against his confessional community, he writes to denounce the violation of consciences and propound a pragmatic solution to his king, that of civil tolerance of religions. One year after the publication of his treaty, the Revocation of the Edict of Nantes forces him to convert to Catholicism and it is only during summer 1687 that he exiles himself to Holland where he returns to Protestantism and begins a new life. In the Huguenot Refuge, he finds his brother Jacques Basnage and the philosopher Pierre Bayle who offers him the opportunity to become a journalist and to enter into the Republic of Letters.Thanks to his Histoire des ouvrages des savans (1687-1709), he takes part in the dissemination of scientific and literary knowledge and stands as an intermediary between the European scholars. He also offers a revision of Antoine Furetière’s Dictionnaire universel and republishes his father’s legal works. Continuing to defend the idea that the civil tolerance of religions is the most acceptable solution to face the Christianity fragmentation, he also takes part in the internal and external confessional controversy of his time, opposing in particular the pastor Pierre Jurieu. He dies in The Hague in 1710, far away from his homeland. By a social, cultural and intellectual approach, this biography aims at questioning the singularities of a Huguenot identity at the end of the seventeenth century, but also the way the latter perceives the world and behaves in front of the obstacles he has to face
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Soulard, Delphine. "La fortune de l'oeuvre politique de John Locke dans la République des Lettres (1686-1704)." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3011.
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Dans les années 1960, Peter Laslett fut à l'origine d'une révolution dans les études lockiennes, donnant lieu à un renouvellement de l'intérêt porté à « l'intention » de l'auteur. Ce champ ayant été largement exploré, les historiens se penchent à présent sur la question de la « réception » de la politique de Locke. Toutefois, les études traitent essentiellement de sa réception en Angleterre et aux Etats-Unis, si bien que la question de sa réception sur le Continent reste un champ vierge d'étude. On sait pourtant que Locke passa une longue partie de sa vie en exil, où il évolua dans les cercles huguenots du Refuge hollandais. C'est à leur contact que ses idées s'affinèrent et après son retour en Angleterre, ses vieux amis en assurèrent la connaissance dans toute l'Europe. Mon travail de thèse vise donc à montrer l'influence qu'exercèrent les huguenots du Refuge sur la fortune de l'œuvre politique de Locke, en analysant le rôle « d'intermédiaires » qu'ils jouèrent dans la diffusion journalistique, la traduction et l'édition de l'œuvre politique de Locke dans la République des Lettres, conjurant par là le sort vouant Locke à n'être connu qu'en AngleterreIn the 1960s, Peter Laslett sparked some kind of revolution in Lockian studies, which rekindled an interest in the “intention” of the author. The field has been widely explored and historians now tend to focus their attention on the question of the “reception” of Locke's politics. However such studies mainly deal with the reception of Locke in England and America, leaving the field of the reception of Locke on the Continent virtually untrodden. And yet, it is a well-known fact that Locke spent great part of his life in exile, notably in Holland (1683-1689), where he moved in Huguenot circles. This allowed him to hone his ideas, and after his return to England, his good old friends took it upon themselves to spread his ideas in the whole of Europe.The aim of my doctoral thesis is to show how much the fortune of Locke's politics owes to the Huguenots of the Refuge, by studying the role of “intermediaries” that they played in reviewing Locke's works in the periodical press, in translating and editing Locke's political works in the Republic of Letters, thereby evading the ill fortune dooming Locke to being only known in England
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Ropp, Laurent. "Un passé dépassé ? : les mémoires protestantes des guerres de Religion (vers 1685-2022)." Electronic Thesis or Diss., Le Mans, 2024. http://www.theses.fr/2024LEMA3006.
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Alors que les protestants français cultivent le souvenir de la Saint-Barthélemy depuis le XVIe siècle, le contexte des guerres de Religion (1562-1598), dans lequel s'inscrivent les célèbres massacres, semble beaucoup moins retenir leur attention. Or ces troubles civils et religieux représentent une crise majeure de l'histoire nationale et voient, pour la première fois, les protestants français prendre les armes. C'est tout l'objet de cette enquête que de saisir, dans la longue durée, les mémoires de ces conflits dans les communautés issues de la Réforme.Des années 1680, marquées par une controverse interconfessionnelle sur les guerres de Religion, au 450e anniversaire de la Saint-Barthélemy (2022), cette recherche éclaire la manière dont le présent influence le souvenir des luttes du second XVIe siècle et examine dans quelle mesure ces conflits du passé restent d'actualité dans les siècles qui les ont suivis. Un vaste corpus imprimé, auquel s'ajoutent des sources plus originales, comme 526 réponses à un questionnaire en ligne, est mobilisé afin de rendre compte des réactivations mémorielles et de mettre au jour les continuités et les transformations des représentations et des usages des troubles. Centrée sur les réformés français tout en intégrant les luthériens et les évangéliques de l'Hexagone ainsi que les communautés protestantes de trois pays d'accueil de la diaspora huguenote, cette investigation offre également une réflexion sur l'unité et la pluralité des mémoires huguenotesWhile French Protestants cultivate the memory of St. Bartholomew's Day since the 16th century, the context of the Wars of Religion (1562-1598), in which the infamous massacres occurred seems to attract much less of their attention. However, these civil and religious conflicts represent a major crisis in national history and mark the first time that French Protestants took up arms. The purpose of this study is to grasp, over the long term, the memories of these conflicts within the communities that emerged from the Reformation.From the 1680s, marked by an interconfessional controversy over the French Wars of Religion, to the 450th anniversary of St. Bartholomew's Day (2022), this research sheds light on how the present influences the memory of the struggles of the late 16th century and examines the extent to which these past conflicts remain relevant in the centuries that followed. A vast corpus of printed materials, supplemented by more original sources, such as 526 responses to an online questionnaire, has been used to account for the reactivations of memory and to uncover the continuities and transformations in the representations and uses of these conflicts. Focused on French Reformed communities, while also incorporating Lutherans and Evangelicals from France as well as Protestant communities from three countries hosting the Huguenot diaspora, this investigation also offers a reflection on the unity and plurality of Huguenot memories
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Guillemin, Thomas. "Isaac Papin (1657-1709) Itinéraire d’un humaniste réformé, de l’École de Saumur au jansénisme." Thesis, Angers, 2015. http://www.theses.fr/2015ANGE0080.
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Théologien du Grand Siècle, minor de la République des Lettres, Isaac Papin (1657-1709) est né calviniste. Il appartient à l'École théologique dite de Saumur : fils spirituel du théologien novateur Claude Pajon (son oncle), il adopte les théories de ce dernier sur la grâce et, lecteur de Spinoza dès 1681, développe une conception originale de la tolérance à une période d’effervescence sur cette question dans la pensée protestante. Au moment de la révocation de l'édit de Nantes, Papin rejoint le Refuge : il est alors proche de citoyens des Lettres comme Jacques Lenfant, Jean Le Clerc et Pierre Bayle. Il s’installe d'abord en Angleterre où il est ordonné prêtre de l'Église anglicane puis se rend aux Provinces-Unies, puis dans le Saint-Empire où il tente de s'installer comme pasteur d'une Église wallonne. Son identité de novateur déclenche l'opposition de l'orthodoxe Pierre Jurieu (déjà ennemi de Pajon) qui l'empêche d'atteindre son but. Il décide alors de se convertir et revient en France en 1690, où il passe au catholicisme grâce à Bossuet. Jusqu’alors nomade huguenot de la République des Lettres, Papin se mue en catholique sédentaire dans sa ville natale, Blois : il devient l'un des acteurs de la controverse antiprotestante et se rapproche du jansénisme grâce à l’un de ses amis,également pasteur calviniste converti. En associant histoire sociale des réseaux théologiques et religieux et histoire des idées et des controverses, cette biographie intellectuelle retrace la trajectoire théologique particulière d’un converti du Grand Siècle passé de l’humanisme réformé de Saumur à un jansénisme entre Nicole et QuesnelTheologian of the Grand Siècle, minor of the Republic of Letters, Isaac Papin (1657-1709) was born Calvinist. He belongs to the so-called theological school “École de Saumur” : spiritual son of pioneering theologian Claude Pajon (his uncle), he adopts his theories on grace and, as Spinoza reader from 1680, he develops an original design of tolerance during a boom period on this issue in Protestant thought. At the time of the Revocation of the Edict of Nantes, Papin joins the Refuge : he is then close to Letters’ citizens such as Jacques Lenfant, Jean Le Clercand Pierre Bayle. He first moves to England where he is ordained priest of the Anglican Church. Then he goes to the United Provinces and to the Holy Empire, where he tries to settle as a pastor of a Walloon Church. His innovative identity triggers opposition from the Orthodox Pierre Jurieu (Pajon’s former enemy) that prevents him from reaching his goal. He decides to convert and returns to France in 1690, where he becomes a Catholic under the authority of Bossuet. Until then nomadic Huguenot of the Republic of Letters, Papin turns into a sedentary Catholic in his hometown, Blois.He becomes one of the actors of the anti-Protestant controversy and approaches the Jansenism thanks to a friend who is also a converted Calvinist pastor. By combining social history of theological and religious networks and history of ideas and controversies, this intellectual biography traces the particular path of a theologian converted of the Grand Siècle, from reformed humanism of Saumur to Jansenism, between Nicole and Quesnel
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Thorup, Koudal Johanne Louison. "Analyse af digitale europæiske arkivalier vedrørende huguenotternes genealogi og migration : En stikprøveundersøgelse i huguenot-migrationens verden vedrørende de fransk-reformerte flygtninges genealogi i Europa primært vedrørende personer stammende fra Frankrig og Vallonien fra ca. 1500-1700 – En undersøgelse af den digitale tilgængelighed af ældre fransk-reformerte minoritetsarkiver i Europa." Thesis, Mittuniversitetet, Institutionen för informationssystem och –teknologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-42519.
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The general aim of this thesis is to analyse and compare archival materials concerning Huguenot and Walloon families, and to carry out a sample analysis of these and whether it is possible to find the cities of origin where they lived until the Nantes Edict was revoked in 1685 and they were forced to flee because of their reformed faith. The selected sources consist primarily of materials from the French departmental archives and materials accessed via the internet as digitalized pictures (.jpg-files) and so on. The descriptive section of this thesis concerns literature about Huguenot and Walloon history, genealogy, and exodus, as well as research into archive and information sciences primarily access and findability. I begin by describing the overall view, to set the stage. Then, I investigate the European archives. Thirdly, I proceed with a time intensive sample analysis of 30 known families from varying places in France, Belgium, Norway, and Sweden and finally, I attempt to clarify the difficulties that arise concerning findability and why those arise. The method is genealogical research on sources accessible by the internet, and it turns out in the conclusion that 50% of the chosen families can be found in their home parishes, even if findability issues often show themselves, both because we’re talking about a religious minority, people fleeing the country, and a large geographic area. It was heartening and surprising however, that my search was successful in finding so many of the 30 families, and interesting to note which areas were easier to search than others. The findability issues are further deepened because the archives’ Internet pages are not optimally designed as their metadata is often insufficient, and the pages furthermore so difficult to navigate since they are both widely different from each other, and because they are not, in the words of Wendy M. Duff, managing to hit the “perfect pivot point” between archiving and usage. Reasons for this include a lack of descriptive data attached to the digitalised files, and because .jpg-files are often not searchable, as observed as well by Catherine Styles. More user research is required in the area of archives, so that better and easier access to these webpages can be guaranteed, especially given varying userbases and their differing needs in searching.
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Bedoya, Ponte Victor. "Le dieu incompréhensible du dernier Bayle. Etude sur les notions communes dans les "Entretiens de Maxime et de Thémiste" (1707)." Thesis, Lyon, École normale supérieure, 2012. http://www.theses.fr/2012ENSL0710.
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Nous analysons le dernier ouvrage écrit par Pierre Bayle, les Entretiens de Maxime et de Themiste (1707), où il livre un combat de plume ultime avec deux théologiens réformés, Jean Le Clerc et Isaac Jaquelot. Il s’agit d’une querelle entamée après la publication du Dictionnaire historique et critique (1697) de Bayle, et dont tous les ouvrages directement concernés sont aussi examinés. À partir du problème du mal et du péché, Bayle formule une critique à la théologie chrétienne visant à mettre en évidence la faiblesse des arguments rationnels qui doivent l’affirmer. Les seules forces de la raison ne suffisent pas à éclairer les dogmes qui forment la religion, et il faut avoir recours à la lumière de la foi, à la Bible, pour les accepter. De l’étude de cette argumentation nous concluons que, pour Bayle, la religion est une question privée, qui ne se prête pas vraiment au dialogue philosophiqueWe analyze the last work written by Pierre Bayle, the Entretiens de Maxime et de Thémiste (1707), where he opposes for the last time two Arminian Theologians, Jean Le Clerc and Isaac Jaquelot. Their quarrel started with the publication of Bayle’s Dictionnaire historique et critique (1697) and continued until his death in 1706. By pointing to the insoluble problem of evil and sin, he proposes a refutation of rational arguments that attempt to prove Christian Theology. We examine all the writings involved in this controversy and review in great length its arguments. Bayle shows that Christianity is unable to demonstrate its dogmas by reason, and claims that only faith can legitimate them. Therefore it is concluded that religion for Bayle belongs to the private sphere, and cannot be rationalized through a philosophical dialogue
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Schumann, Dominic. "La politique de réunion confessionnelle de Louis XIV et la résistance des huguenots entre Refuge et Désert : l’exemple de Claude Brousson (1647-1698)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP032.
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La politique de réunion confessionnelle de Louis XIV et la résistance des huguenots entre Refuge et Désert : l’exemple de Claude Brousson (1647-1698)La France et les pays du Refuge huguenot de la deuxième moitié du XVIIe siècle sont marqués par la politique religieuse de Louis XIV. Cette thèse adopte une double perspective et vise d’un côté à décrire la politique de « réunion confessionnelle » du Roi-Soleil et de ses conseillers et de l’autre, à partir de l’exemple de Claude Brousson (1647-1698), la résistance des huguenots au Refuge et au sein du protestantisme clandestin. Du point de vue royal, la Révocation de l’Édit de Nantes de 1685 n’est qu’une étape dans le processus ayant pour objet de faire des « mauvais convertis » de bons catholiques. Les vingt dernières années du XVIIe siècle sont marquées par une politique d’obligation confessionnelle dont les effets se font sentir dans toutes les provinces, notamment en Languedoc. Brousson résiste à cette politique, d’abord en tant qu’avocat de la Chambre mi-partie, dans le contexte du projet de Toulouse, puis comme député des réfugiés en Suisse, dans l’Empire et aux Provinces-Unies et enfin dans son rôle de pasteur du Désert et d’organisateur de l’Église « sous la Croix ». Cette thèse s’appuie sur un grand nombre de sources imprimés et manuscrits conservés dans des bibliothèques et archives en France, Suisse, Allemagne, Angleterre et aux Pays-Bas Les sources sont d’une part des actes royaux, la correspondance des différents conseillers royaux et des « bons du Roi » qui témoignent de l’implication directe du Roi Très-Chrétien et d’autre part les écrits manuscrits et imprimés de Brousson, dont certains sont présentés et/ou analysés pour la première foisConfessional reunion politics of Louis XIV and the Huguenots resistance between Refuge and Desert using Claude Brousson (1647-1698) as an exampleIn the second half of the 17th century, France and the countries of the Huguenot Refuge are marked by Louis XIV’s religious policy. This Ph.D. attempts to describe this policy from a double perspective (top down and bottom up). On the one hand, it describes the king’s and royal consultant’s « confessionnal reunion » policy (top down) and on the other hand the Huguenots resistance in the Refuge and in the clandestine Church in France, using Claude Brousson (1647-1698) as an example (bottom up). The Revocation of the Edict of Nantes (1685) is from the king’s point of view just a stage on his way to help the « bad converted » (mauvais convertis) to become good Catholics. The last twenty years of the 17th century are characterized by a policy of confessionnal coercion and its consequences are to be observed in all provinces, especially in Languedoc. Brousson resists to this policy as an advocate, in the context of the Toulouse project, as a delegate of the refugees in Switzerland, the Empire and the United Provinces of the Netherlands and finally as a pastor of the Desert and as organizer of the Church “under the cross”. This Ph.D. uses a large number of printed and manuscript sources taken from libraries and archives in France, Switzerland, Netherlands, Germany and England. They are on the one hand royal laws, the correspondency of royal consultants and the bons du roi that show the implication of the king himself. On the other hand are used manuscript and printed writings of Brousson, some of his works are presented and/or analysed for the first time
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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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Van, Ruymbeke Bertrand. "L'emigration huguenote en caroline du sud sous le regime des seigneurs proprietaires : etude d'une communaute du refuge dans une province britannique d'amerique du nord (1680-1720)." Paris 3, 1995. http://www.theses.fr/1996PA030066.
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Entre 1680 et 1720, quelque cinq a six cents huguenots emigrent en caroline du sud, colonie aux mains de huit seigneurs proprietaires depuis 1663,. Dans les annees 1680, l'angleterre, qui veut peupler son domaine colonial en evitant une emigration massive de ses sujets, definit une politique qui encourage l'emigration de britanniques (non anglais) et de sujets etrangers dans ses etablissements antillais et nord-americains. Cette politique cree un contexte favorable pour le recrutement de huguenots. Venant essentiellement, mais pas uniquement, des provinces de l'ouest de la france, les refugies sont en majorite des marchands et des artisans. Ils sont attires en caroline du sud par une propagande qui, suivant une argumentation tres traditionnelle, presente la colonie comme un veritable paradis terrestre. Une fois en caroline du sud, les huguenots s'integrent rapidement dans la societe d'accueil. Ils se conforment a l'anglicanisme, obtiennent plusieurs lois de naturalisation et, abandonant la sericiculture et la viticulture au profit de l'elevage et de la riziculture, ils acquierent des centaines d'acres ainsi que des dizaines d'esclavesBetween 1680 and 1720, some five to six hundred huguenots emigrated to proprietary south carolina. In the 1680, england, who wanted to people her colonial domain and avoid a massive exodus of her subjects, encouraged the migration of british (non english) and foreign protestants to her west indian and north american possessions. This policy created a context favorable to the recruitment of huguenots by colonial proprietors. In the case of south carolina, the huyguenots came mainly, but not exclusively, from the western provinces of france, the majority of who: were merchants and artisans. They were attracted to the colony by the usual propaganda, portraying south carolina as a land of mik and honey, once there, the juguenots quickly assimilated into the provincial host society. They conformed to the anglican church, obtained several naturalization acts and, abandoning silk and wine related occupations, took up livestock raising and rice culture, in the process acquiring hundreds of acres of land and dozens of slaves
Books on the topic "Huguenot Refuge"
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Manuela, Böhm, Violet Robert, and Häseler Jens 1958-, eds. Hugenotten zwischen Migration und Integration: Neue Forschungen zum Refuge in Berlin und Brandenburg. Berlin: Metropol, 2005.
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Hrsg.: B ohm, Manuela, ed. Die Hugenotten zwischen Migration und Integration: Neue Forschungen zum Refuge in Berlin und Brandenburg. Berlin: Metropol, 2005.
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Musée Historique de l'Ancien-Évêché (Lausanne, Switzerland), ed. Le refuge Huguenot en Suisse =: Die Hugenotten in der Schweiz. Lausanne: Musée Historique de l'Anchien-Évêché, 1985.
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Switzerland) Musée historique de l'Ancien-Evêché (Lausanne. Le Refuge huguenot en Suisse: Die Hugenotten in der Schweiz. Lausanne: Musée historique de l'Ancien-Evêché, 1985.
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Garcia-Chapleau, Marilyn. Le refuge huguenot du Cap de Bonne-Espérance: Genèse, assimilation, héritage. Paris: Honoré Champion éditeur, 2016.
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Cruson, C. Huguenot refugees in 17th century Amsterdam. Rotterdam: Erasmus University, 1985.
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Croissant, Pierre. Frédéric-Fontaine, le pays du refuge. Belfort: Editions France régions, 1988.
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Steven, Gannon Peter, Bielenstein Gabrielle Maupin, and Huguenot Society of America, eds. Huguenot refugees in the settling of colonial America. New York, N.Y. (122 E. 58th St., New York 10022): Huguenot Society of America, 1985.
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Christian, Laursen John, ed. New essays on the political thought of the Huguenots of the Refuge. Leiden: E.J. Brill, 1995.
Find full textBook chapters on the topic "Huguenot Refuge"
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Cerny, Gerald. "Conclusion The Role of the Baylean Moderate Party in the Second Huguenot Refuge." In Theology, Politics and Letters at the Crossroads of European Civilization, 307–14. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-4343-8_12.
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Gwynn, Robin D. "Patterns in the Study of Huguenot Refugees in Britain: Past, Present and Future." In Huguenots in Britain and their French Background, 1550–1800, 217–35. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-08176-9_13.
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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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Vidal, Daniel. "Le jeu de l’autre et de soi-même: déploration et damnation dans les prophéties huguenotes en pays de Refuge, 1706-1713." In Énoncer / Dénoncer l’autre, 147–56. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.behe-eb.4.00340.
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Stanwood, Owen. "Disappearing to Survive." In The Global Refuge, 136–65. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190264741.003.0006.
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In the wake of war Huguenot communities in the Indies seemed to disappear. Faced with pressures to conform, the refugees and their descendants tended to adopt the language and manners of their English or Dutch neighbors. This chapter examines this assimilation and concludes that it was above all a strategy for survival in an imperial world, one that foretold the transformation but not the end of the Huguenot Refuge. The chapter looks at several case studies of Huguenot communities in the Cape Colony, New York, Virginia, and South Carolina, all of which were marked by disputes between Huguenots and also with their imperial masters, who often sought to undermine Huguenot independence. The results were uneven, however. Huguenots remained attached to their larger cause, even as they became less overt about their separate identity.
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Stanwood, Owen. "The Beginning of the End of the World." In The Global Refuge, 10–39. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190264741.003.0002.
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This chapter focuses on Europe itself, in order to chronicle the creation of the Huguenot diaspora. Starting with the example of the theologian Pierre Jurieu, it shows how the coming of persecution led Huguenots to define themselves as a godly remnant of the once great French Protestant church. Thousands of refugees scattered around Europe, where they sought aid from Protestant rulers even as they promoted themselves as people with a particular role in cosmic history. Jurieu was the leading promoter of this specialness, which he took from a close reading of Revelation, but which had political implications. Jurieu and other Huguenot leaders especially sought to create “colonies,” self-contained Huguenot communities around Europe that could preserve the refugees’ faith for an eventual return to France. Over the course of the 1680s and 1690s these colonies appeared around Europe, from Germany to Ireland, and set the stage for the Huguenots’ global expansion.
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Stanwood, Owen. "Making the Empire Protestant." In The Global Refuge, 166–96. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190264741.003.0007.
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Even as individual colonies faded, Huguenots remained prominent in a world of empires. This chapter examines how individuals used institutions, especially in the British empire, to preserve their own positions and promote a particular kind of Protestant imperialism. There were three most common ways to do this. The first was in the Church of England, where a number of refugee ministers became missionaries in the Society for the Propagation of the Gospel in Foreign Parts, making the Church a force for international Protestantism. The second was in the military, where officers like Paul Mascarene and John Ligonier rose to power. Finally, Huguenot merchants became some of the most important go-betweens in the Atlantic world. In each case, these Huguenots drew from their connections and experience with French people to push the empire in a certain direction, eventually toward promoting a new set of Huguenot colonies.
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Stanwood, Owen. "Dreams of Silk and Wine." In The Global Refuge, 71–103. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190264741.003.0004.
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The next chapter moves on to the political economic significance of the overseas Refuge. While dreams of Eden motivated the migration, Huguenots had to promote themselves as useful subjects, and they did so increasingly by lauding their skills in making Mediterranean commodities like silk and wine. In this the Huguenots plugged into longstanding dreams of English and Dutch imperialists, who had long wanted to develop these commodities to correct their balances of trade. The chapter focuses particularly on three colonies—Virginia, South Carolina, and the Cape of Good Hope—that became the prime locations for Huguenot migrants. These dreams of silk and wine rarely came true, but they proved a lasting engine to overseas settlement.
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Stanwood, Owen. "A New Age of Projects." In The Global Refuge, 197–228. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190264741.003.0008.
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The final chapter examines a new push to create Huguenot colonies in the era of the Seven Years’ War. The drama began back in France, where Protestants and others started a campaign for religious toleration. One plank in this campaign was for Huguenots to threaten to leave, and they began to negotiate with the British to do just that, envisioning colonies in places like Nova Scotia, Florida, and Minorca. The realization of the plan came through the efforts of Jean-Louis Gibert, a Protestant minister who became the founder of New Bordeaux in South Carolina. This colonial vision represented a renewal of themes from the first years of the Refuge. It was driven by desires to make silk and wine as well as the push for religious toleration in France. Thus the Huguenots adapted their old program to an age of Enlightenment.
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Stanwood, Owen. "Refugee Geopolitics." In The Global Refuge, 104–35. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190264741.003.0005.
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Aside from their skills with silk and wine, Huguenots promoted themselves as strategic allies after war came to Europe and America in 1689. As experts on French strategy, the refugees believed their assistance would be invaluable in helping Britain and the Netherlands defeat the Sun King. This belief in the Huguenots’ strategic importance sent more of them to imperial border regions. The chapter focuses on three in particular: the Caribbean basin, the borderlands between New England and New France, and the Mascarene Islands in the Indian Ocean. In each case refugees faced discrimination from those who suspected them of being in league with the French enemy, even as they did their best to help the Protestant cause. The chapter ends with the last and most ambitious plan for a Huguenot colony, in Carolana on the Gulf Coast, an ultimately failed design that led to the formation of Manakintown in Virginia.