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Reusch, Brooke Gallagher. "Huguenot Silversmiths in London, 1685-1715." W&M ScholarWorks, 2001. https://scholarworks.wm.edu/etd/1539626324.
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Lorimer, Emma. "Huguenot general assemblies in France, 1579-1622." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:2b3b75f0-02bb-4855-9b2b-f29a17ee5c65.
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A large measure of the durability of the Huguenot movement was derived from then- general political assemblies. The assembly held at Montauban in 1579 was the first attended by a deputy north of the Loire; after the final and twenty-second general assembly at La Rochelle in 1622, only localised gatherings were held. This thesis argues that the assemblies were primarily a corps: their principal purpose was both to oversee the implementation of the edicts of pacification and to mobilize resources if peace broke down. Essentially based on the available manuscript sources, many of them unexplored, this thesis approaches the general assemblies as an institution. The first two chapters highlight the process of convocation of the general assemblies and the manner in which political representation (both within the assemblies and to the monarchy) took place. The third chapter principally explores the relationship between the general assemblies and the chambers created for Huguenots in the parlements from 1576. The assemblies supported these chambers as a means of obtaining implementation of the edicts of pacification. In the fourth chapter, the apparently conflicting attitudes of the general assemblies to property and civil rights are addressed. For instance, while the assemblies regulated the taking of lay and ecclesiastical property, revenue from these sources was often reinvested to support ministers, schools and charitable purposes. The fifth and sixth chapters examine the provisions for war made by the general assemblies and their attempts to ensure the adequate financing of Huguenot troops. The assemblies always stated that they acted in self-defence; a primary concern was the need to ensure the protection of local civilian populations. The monarchy allowed the assemblies to organise levies for the repayment of debts owed to mercenary troops and provided for the maintenance of Huguenot garrison troops from royal revenue. This thesis concludes that while the general assemblies worked as a corps, they never received letters of corporation from the monarchy; they remained ad hoc, susceptible to events and to the manipulation of public opinion through wellaimed pamphlet literature.
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Lilly, Robert G. "Sir Henry Norris English Ambassador, Huguenot advocate /." Huntington, WV : [Marshall University Libraries], 2003. http://www.marshall.edu/etd/descript.asp?ref=208.
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Lapointe, Jean-Samuel. "Le protestantisme franco-québécois : de la possibilité d'un « marranisme huguenot »." Master's thesis, Université Laval, 2019. http://hdl.handle.net/20.500.11794/33435.
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Dans un livre publié en 2014, Marie-Claude Rocher signe une introduction où il est affirmé qu’après la Conquête quelques protestants francophones pratiquaient un culte discret dans la Province de Québec. Dans la préface du même ouvrage, Philippe Joutard invite les jeunes chercheurs à étudier l’hypothèse d’un « marranisme huguenot » en Amérique du Nord. Avant 2014, jamais aucun historien n’avait avancé avec autant de force l’idée d’une continuité sur le territoire du Québec entre les protestants en Nouvelle-France et le protestantisme du 19e siècle. Ce nouveau concept de « marranisme huguenot » n’avait jamais encore fait l’objet d’un projet de recherche. Il convenait donc de s’y lancer. De nature essentiellement historiographique, cette étude tente donc d’éclairer comment a pu se former la thèse du « marranisme huguenot » tout en évaluant aussi sa plausibilité. En plus d’un regard historiographique sur le protestantisme québécois allant de la Nouvelle-France jusqu’au début 20e siècle, cette étude opte pour une comparaison de la thèse du « marranisme huguenot » avec les phénomènes de religiosité souterraine qu’ont été le marranisme juif, le valdéisme et le protestantisme français.In a book published in 2014, Marie-Claude Rocher signs an introduction where it is stated that after the Conquest some French Protestants practiced a discreet cult in the Province of Quebec. In the preface of the same book, Philippe Joutard invites young researchers to study the hypothesis of a "Huguenot Marranism" in North America. Before 2014, no historian had advanced as far as these two, the idea of continuity in Quebec between Protestants in New France and Protestantism in the 19th century This new concept of "Huguenot Marranism" had never been the subject of a research project. It was therefore necessary to start there. Of an essentially historiographical nature, this study attempts to shed light on how the "Huguenot Marranism" thesis was formed while also assessing the plausibility of the thesis. In addition to a historiographic look at Quebec Protestantism from New France to the beginning of the 20th century, this study opts for a comparison of the thesis of "Huguenot Marranism" with the phenomena of underground religiosity that have been Jewish Marranism, the Waldensians, and French Protestantism.
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LEE, SONG SOOK-HEE. "Le psautier huguenot de 1583 (transcription des cent cinquante psaumes)." Université Marc Bloch (Strasbourg) (1971-2008), 1996. http://www.theses.fr/1996STR20066.
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Paschal de l'estocart, un grand musicien francais de la seconde moitie du xvie siecle, revele son genie musical avec un esprit "tres prompt" et "une suavite" dans ses psaumes du psautier huguenot de 1583. Il ne repete jamais la meme idee en aucun cas. Les psaumes de l'estocart presentent une grande originalite par le traitement des trois voix libres, dans lesquelles le musicien fait intervenir de nombreux figuratismes. Ceux-ci lui permettent de depeindre le sens des mots avec une palette variee, pleine de fantaisie. Le musicien respecte fidelement les tendances musicales contemporaines d'autre part, la valeur musicale de ses psaumes assigne a ceux-ci une place privilegiee dans le repertoire choral de l'epoque renaissantePaschal de l'estocart, a great french musicien of the second half of the 16th century, reveals his musical gifts with a suave and zealous sprit in his psalms of the psautier hugnot of 1583. There are no two exemples in which he repeats the same idea of expression. The psalms of de l'estocart demonstrate. Great originality in their treatment of three liberal parts, in which the musician introduces numerous "figuralismes" these allow him to saint the sense of the lyrics with a varied and fanatic palette. The musician dutifully respects the contemporary musical trends. In addition, the musical value of the psalms of de l'estocart grant him a privileged place in the choral repertoire of the renaissance period
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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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Sartin, John Raymond. "Antecedents of the Huguenot "state within the state" in bas Languedoc, 1560-1574 /." Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.
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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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Hartsfield, Byron J. "Changing Narratives of Martyrdom in the Works of Huguenot Printers During the Wars of Religion." Scholar Commons, 2018. http://scholarcommons.usf.edu/etd/7164.
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The aim of my project is to show how the lives, strategies and attitudes of Huguenot printers of the late sixteenth century both reflected and influenced the self-image of Protestant Europeans. Historians of the book such as Roger Chartier and Adrian Johns have argued that the process of printing includes several components which are easily overlooked by historians interested in exploring thoughts and attitudes. My project attempts to put these insights to practical use by demonstrating how printers were as integral to the process of reading as were readers and writers. I investigate the lives, social networks, and business strategies of a pair of successful Huguenot printers of Geneva, Jean Crespin and Eustache Vignon. My investigation shows how they relied on cooperative, international networks to practice their business and that this fostered a practical, cosmopolitan attitude among them. I then examine Jean Crespin’s most famous work, the Livre des Martyrs, showing how it supplied the needs of his readers for a sense of meaning an community. I show how this work changed over time in response to changing needs and circumstances, as seen most dramatically in the version which Eustache Vignon produced after his partner’s death. Finally, I examine how Vignon – along with other Protestant printers of his time – began to produce books about the New World. I argue that these New World Works, reflecting the printers’ cosmopolitan perspective, promoted a more ecumenical vision of Christianity and a universal ethic based on kindness and justice.
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Watson, Timothy D. "The Lyon city council c. 1525-1575 : politics, culture, religion." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322782.
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Glozier, Matthew. "William of Orange and the reception of Huguenot Soldiers in the Netherlands and Great Britain 1685-1688." Universität Potsdam, 2005. http://opus.kobv.de/ubp/volltexte/2008/2074/.
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Duff, Sarah Emily. "Head, heart, and hand : the Huguenot Seminary and College and the construction of middle class Afrikaner femininity, 1873-1910." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/533.
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Thrond, Matthew Dale. "Center of the periphery." Thesis, [Austin, Tex. : University of Texas Libraries, 2009. http://hdl.handle.net/2152/ETD-UT-2009-05-165.
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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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Trouchaud, Jean. "Henri Justel (1620-1693) et son rôle dans le débat Foi et Raison au sein de la République des Lettres dans la deuxième moitié du dix-septième siècle." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040027.
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Henri Justel (Paris 1620 - Londres 1693) est un érudit français huguenot anglophile, membre éminent de la République des Lettres Il a été peu étudié en France à cause de son apport littéraire inexistant si on fait abstraction de sa riche correspondance et ce, en dépit de la brillante académie privée internationale qu'il animait à Paris, de son vaste réseau et de ses centres d'intérêt divers et variés et touchant autant les humanités que les sciences. C'est l'un deux, Foi et Raison, qui est exploré ici tant dans son contexte d'époque que dans le cercle de Justel. Ce débat entre la Science et la Foi a conduit à classer les idées philosophiques de beaucoup de grands esprits du XVIIème siècle. Pourra-t-il en être de même pour Justel?Henri Justel (Paris 1620 - London 1693) was a french, huguenot and anglophile erudite and a important member of the République des Lettres. He is not so wellknown in France because his poor literary contribution in spite of his very rich correspondence, of the brilliant private academy he was hosting in Paris, of his large network of relations and of his various interests in sciences as well as in humanities. One of those, Faith vs Reason, is to be dealt with overhere, either in his historical context or in Justel's circle. This very debate between Science and Faith lead to classify the philosophical options of many famous characters of the seventeenth century. Shall we be able to do so about Justel?
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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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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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Rocha, Eduardo dos Santos. "Utopia e realidade no exílio: uma análise da produção escrita huguenote no período de \"crise da consciência europeia\"." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-18092012-095354/.
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O objetivo do presente trabalho é analisar a produção escrita huguenote no exílio no decorrer de um período de aproximadamente trinta anos (1676-1707), época marcada pela revogação do édito de Nantes (1685). Dentre as dezenas de milhares de reformados proscritos da França em virtude das perseguições religiosas ocorridas durante o reinado de Luís XIV, alguns indivíduos publicaram, nomeadamente na Inglaterra e nas Províncias Unidas, escritos de gêneros totalmente distintos, como relações de viagem, cartas pastorais, tratados políticos, teológicos e filosóficos, utopias e projetos coloniais. A finalidade da dissertação é examinar detalhadamente tais escritos, identificando propostas e debates de ordem política, social, econômica e/ou religiosa, que indubitavelmente refletiam as inquietações e expectativas dos huguenotes no referido momento, ou seja, suas diferentes reações diante de uma conjuntura histórica antagônica.The objective of this study is to analyze the Huguenot written production in exile during a period of approximately thirty years (1676-1707), a time marked by the revocation of the Edict of Nantes (1685). Amongst tens of thousands of protestants banned from France because of religious persecution that occurred throughout the reign of Louis XIV, some individuals published, particularly in England and the United Provinces, completely different genres of writings, like travel accounts, pastoral letters, political, theological and philosophical treaties, utopias and colonial projects. The purpose of the dissertation is to examine these writings in detail, identifying proposals and debates on political, social, economic and/or religious order, which undoubtedly reflected the concerns and expectations of the Huguenots in that time, ie, their different reactions under an antagonistic context.
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Kirschleger, Inès. "Les psaumes dans la tradition réformée, 1610-1715." Montpellier 3, 2009. http://www.biu-montpellier.fr/florabium/jsp/nnt.jsp?nnt=2009MON30068.
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Loin de n'être qu'un lieu textuel et figuratif de la figure d'un David roi, prophète ou poète musicien, les psaumes constituent pour les réformés au XVIIe siècle le signe d'une reconnaissance identitaire et l'étendard de ralliement de toute une communauté de foi, mais aussi le creuset privilégié d'un imaginaire et d'un passage spécifiques. Trésor de lyrisme et de poésie, les psaumes sont à la fois le support d'un discours méditatif et confessionnel, en même temps qu'un matériau de choix qui dessine les contours d'une esthétique littéraire calviniste, par le vaste réservoir d'images et de modèles énonciatifs qu'il renferme. Le discours protestant, nourri des psaumes apporte ainsi au XVIIe siècle, dans la gamme étendue de ses registres rhétoriques et de ses genres littéraires, des réponses adaptées aux évolutions et aux mutations religieuses, politiques et spirituelles du siècle. Peu étudié, et pourtant essentiel pour mieux comprendre la spiritualité protestante au lendemain de la Réforme, cet aspect méconnu de la vie littéraire du XVIIe siècle invite à ouvrir des perspectives sur tout un siècle d'imaginaire et de langage psalmiques. Cette étude comporte en outre des annexes destinées à faciliter le repérage dans le siècle et son contexte, mais aussi à permettre la compréhension de l'enjeu littéraire du texte des psaumes pour les réformésFar from being the mere textual and literary locus of David - tke king, the prophet and the poet-musician - the psalms constitute both a mark of identity and a rallying point for the seventeeth-century Protestant community, while they also represent the unique source of a specific language and imagination. With their deep lyricism and poetry, the psalsms convey a meditative and confessional discourse ; as a vast repository of images and models of enunciation, they also map the contours of Calvinist literary aesthetics. Within the broad spectrums of its rhetorical registers and literary genres, the Protestant discourse inspired by the psalms finds answers to the century's religious, political and spiritual changes. This little-studied and much over-looked aspect of seventeeth-century literary life is essential for gaining a better understanding of Protestant spirirituality in the aftermath of the Reformation and calls attention to a century-long tradition of language and imagination shaped by the psalms. The present study also provides appendices whose aim is not only to help mapping the seventeeth century and its context, but also to highlight the literary importance of the psalms for the Protestant community
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Barker, S. K. "Developing French Protestant identity : the political and religious writings of Antoine de Chandieu (1534-1591)." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/236.
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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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Mühling, Christian. "Die europäische Debatte über den Religionskrieg (1679-1714). Konfessionelle Memoria und internationale Politik im Zeitalter Ludwigs XIV." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040121.
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Le terme de guerre de religion apparaissait déjà sporadiquement à la fin du XVIe siècle. Il se trouva de façon accrue dans les imprimés de l’époque de la Guerre de Trente Ans. Cependant, une discussion élargie sur ce phénomène ne s’établit qu’au seuil du XVIIIe siècle. La guerre de religion ne devint qu’à cette époque-là un mot-clé politique. L’idée de guerre de religion ne gagna son importance historiographique que dans le débat politique contemporain. Le but de cette étude est de répondre à la question de savoir comment s’est établie une conception, comment est née une image historique (Geschichtsbild), comment enfin a été délimitée l’époque de la guerre de religion. La présente étude se restreint aux trois foyers de conflits confessionnels essentiels pour le débat sur la guerre de religion : la France, l’Angleterre et le Saint-Empire Romain Germanique. Elle s’élargit en même temps à l’échelle européenne en étudiant l’influence décisive qu’eut la perception des dernières grandes guerres de Louis XIV. Aussi bien la Guerre de Neuf Ans que la Guerre de Succession d’Espagne furent perçues comme des guerres de religion. La propagande imprimée de Louis XIV et des alliés ses ennemis y contribua largement en cherchant à rendre légitimes leurs politiques respectives. Ainsi la France et les guerres de Louis XIV eurent-elles un rôle déterminant dans la discussion sur la guerre de religion – qui paraissait impensable sans la personne et la politique du roi de France. Le lien entre guerre de religion et politique internationale aboutit à l’européanisation du débat sur la guerre de religionThe notion of religious war emerged for the first time at the end of the 16th century. The use of this term increased immensely during the time of the Thirty Years’ War via printed media. Yet, a widespread discussion of the phenomenon only started towards the end of the 17th century. War of religion became a constant political keyword. The idea gained its historiographical importance through its usage in the actual political debate. The aim of this research is to question the development of the concept of religious war, the underlying perception of history and the labelling of an era with this term. The thesis will confine itself to three territories where in the late 17th and early 18th century examples of confessional conflicts were intertwined with the debate on religious wars: France, England and the Holy Roman Empire. The scope of the study is, nevertheless, widened to the European arena by examining the decisive influence the last wars of Louis XIV had on the perception of religious wars. In fact, both the Nine Years’ War and the War of the Spanish Succession were perceived by contemporaries as wars of religion. The printed propaganda of Louis XIV as well as that of his allied enemies contributed largely to this perception by legitimising their respective politics. Thus, France and the wars of Louis XIV had a shaping role of the discussion on religious wars. In sum, the connection of confessional conflicts, international politics and the personality of the French king led to the Europeanisation of the debate on religious war
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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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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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Keating, Michael Christopher. "The Huguenots as exemplary incomers : did the Huguenots set the agenda by which future incomers have been measured? An explanation of the history of immigrant settlement of the Huguenots, the Jews and the Bengalis in Spitalfields, a suburb of East London." Thesis, Queen Mary, University of London, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287991.
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Mealor, Simon. "Esloigne des rivages de France : the writings of French-speaking immigrants in Elizabethan England." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360015.
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Daussy, Hugues. "Les huguenots et le roi : le combat politique de Philippe Duplessis-Mornay (1572-1600)." Montpellier 3, 2000. http://www.theses.fr/2000MON30022.
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Lee, Naesun. "Les formules cadentielles dans les psaumes Huguenots : formation horizontale et conséquences verticales." Paris 4, 1996. http://www.theses.fr/1996PA040013.
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Une question essentielle est à l'origine de cette thèse : quels sont les phénomènes analytiques nous permettant d'affirmer que le XVIe siècle est une époque de transition ? Comment peut-on mesurer le niveau de la tonalité et de la modalité ? Notre étude se donne pour but de parcourir les diverses formules cadentielles contenues dans les psaumes. Pendant les classements, nous démontrons la formation horizontale et le résultat vertical. Cela nous permet de réaliser le second point de notre investigation qui se situe au niveau de l'identification du caractère de l'esthétique musicale au XVIe siècleOne fundamental question of this thesis is the following: which are the analytical phenomena which enable us to affirm that the 16th century is a period of transition? How can we measure the level of tonality and modality? The object of our study is to examine the different cadential formulas of the psalms. While classifying we will show the horizontal form and the vertical result. This leads us to the second point of our research which is the identification of the character of the musical esthetic in the 16th century
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Carluer, Jean-Yves. "Les protestants bretons : XVIe - XXe siècles." Rennes 2, 1992. http://www.theses.fr/1992REN20015.
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Les protestants bretons, peu nombreux (quelques milliers), ont pesé d'un poids méconnu dans la vie religieuse, économique, culturelle de la province. L'introduction tardive de la Réforme a touché essentiellement les milieux urbains et surtout les nobles, mais à un niveau prestigieux. Apres une courte apogée vers 1565, une vingtaine de communautés subsistèrent jusqu'à ce que les guerres civiles, plus tardives ici qu'ailleurs, ne viennent en balayer l'essentiel. Au lendemain de l'édit de Nantes, et grâce à une fidélité marquée des hauts justiciers à la Réforme, les églises se reconstituèrent et retrouvèrent leurs effectifs. La Révolution vint éteindre quasi complètement cette présence qui avait trouvé sa place en terre catholique. Autour de la fin du XVIIeme siècle, la Bretagne devint une route vers le refuge : des milliers de huguenots de l'ouest passèrent dans les îles de la Manche. Des centaines furent arrêtées et jugées par le Parlement de Bretagne. Un siècle plus tard, le protestantisme breton connut une brutale résurrection. Outre les négociants et fonctionnaires venus des terres réformées, des missionnaires gallois, poussés par le mouvement celtique, vinrent s'établir en Breiz-Izel. Les pasteurs et leurs prosélytes eurent un rôle essentiel dans la vie politique et culturelle et constituèrent l'essentiel du tissu protestant actuelThe Breton protestants (a few thousand) have exerted an unrecognized influence over the religions, economic and cultural life of the province. The late introduction of the Reformation has mainly touched the urban classes and first of all the nobility, on a high level. After a short peak about 1565, a score of communities survived until most of them were scatterrd by the civil wars which broke out later here than elsewhere. Soon after the edit de Nantes the congregations gathered again to regain their former importance. The Revolution was responsible for the quasi breaking up of those communities. Towards the late seventeenth century, Brittany became a road to refuge. Thousands of western huguenots croosed over the Channel Islands. Hundreds were arrested and judged by the high judicial court of Brittany. A century later, breton protestantism knew a sudden revival. Welsh missionaries driven by the celtic movement came and settled in breiz izel. . The ministers and their converts played a prominent part in the political and cultural life and formed the main part of the protestant presence to our days
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Daussy, Hugues. "Les huguenots et le roi : Le combat politique de Philippe Duplessis Mornay (1572-1600) /." Genève : Droz, 2002. http://catalogue.bnf.fr/ark:/12148/cb389485543.
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Potgieter, Johann Hendrik Loedolff Smuts. "The initial years (ca. 1528-1565) of Claude le Jeune : Huguent and musical humanist." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1007392.
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Claude Le Jeune (born at Valenciennes , ca. 1528; died at Paris, 1600) was a towering figure in French Renaissance music. In spite of this, few biographical details have survived the turmoils of his time , which was marked primarily by the Wars of Religion, the last years of the reign of the Valois, and the struggle of Henry IV for the crown of France. In order, therefore, to attain a more complete picture of Le Jeune's life and work, the general historical and spiritual background, circumstantial evidence, is considered more implicating much intensely than usual. The two dominating beacons in Le Jeune's life are his allegiance to the Reformed Faith , involving close connections to leading Huguenot figures, and his inclination towards Humanism, confirmed by his association, from 1570 onwards, with the Academie de Poesie et de Musique of Jean-Antoine De Baïf. The present study is concerned with the initial years of Claude Le Jeune, covering the thirty- seven years of his life from 1528 (the assumed year of birth) intil 1565. In terms of publications, this period includes his "youthful" works : four early chansons from 1552, the Dix Pseaumes with a dialogue for seven voices , Mais qui es-tu,of 1564, and a single motet à 3, Nigra sum sed formosa, published in 1565. The background of his northern homeland is screened with particular attention to the involvement of the members of the Le Jeune family in the religious affairs of the time. Also the general cultural and musical milieu of the Netherlands is investigated within this and Le Jeune's first published works are considered biographical framework. These works still bear the stodginess and gaucheness of an apprentice. The probability of a sojourn in Italy is explored with positive findings. This visit most likely brought Le Jeune within the circle of the ageing Willaert at Venice, Major focus is placed upon the Dix Pseaumes, the first comprehensive collection to appear entirely under Le Jeunes ' s own name and dominating the initial period of his creative life. Detailed analyses reveal the hand of a now asserted composer. well-versed in technical matters and in possession of a fine perception for both the tenets of Calvinism and the aspirations of musical Humanism . As far as the latter is concerned. pertinent attention is given to its roots in the rhetorical and philosophical traditions. and how Le Jeune accommodated issues which sprouted from these and occupied the theorists of his time. Musical text expression holds. since the Dix Pseaumes. a central place in Le Jeune's works in which he maintains a fresh and subtle approach steering clear of the dogmatism of some contemporary theorists. Using various musical devices (modes, chiavette, melody, rhythm, harmony, texture, and even structure) to serve text expression. Le Jeune' s parlance gradually develops a currency in its own right. often expressing the meaning or implication of a text more comprehensively than can be attained by means of a linguistic medium. Appropriate to this particular trait of development in language. recognition is given Le Jeune's musical language. Included into the discussion are concordances of works by other composers where these exist as well as references to the relevant musical topography. A concluding summary of the moulding forces in the initial years of Claude Le Jeune's life as well as the gradual formulation of his distinct musical language concludes this study which can be regarded as an introduction to a more comprehensive programme of research on the life, times and works of Claude Le Jeune, Huguenot and Musical Humanist. A general bibliography is included while the folling appendices are included. 1 . A Bibliography of the works of Claude Le Jeune (all printed editions from 1552-1775). complete with descriptions . text incipits. sources. and class nubers; 2 . some relevant documents; 3. the literary texts of the works discussed; and 4. the "youthful" works. all of these (except the chanson spirituelle. Mais qui es- tu,as yet not republished . Various portraits. maps and other relevant illustrations are intended to enhance the presentation.
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Nuspl, Tony P. "The origins of policing and its relation to the public interest in early modern France, 1572-1630." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/272418.
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Perret, Hervé. "Huguenots, francs-maçons et habitants : construction et représentation d'une élite coloniale : La Réunion (1665-1830)." Paris 8, 2004. http://www.theses.fr/2004PA082521.
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Dans ce travail prosopographique, je me suis intéressé à l'élite coloniale réunionnaise, en m'attachant à saisir l'organisation , sur le temps long, des politiques de dévolutions du patrimoine, du pouvoir et de la représentation sociale. Cette problématique implique d'instrumenter, au travers d'études de cas précises, la mise en construction de structures de parenté complexes servant à la pérennisation des acquis matériels et symboliques, mais également à engranger un prestige social. Elle oblige, par ailleurs, à sonder les lieux d'expression privilégiés de la représentation de l'élite, en cherchant à appréhender le ferment identitaire et culturel dans l'organisation de formes de sociabilités ciblées. Pour mener à bien un tel travail d'ethnohistoire, je me suis appuyé sur les archives de la Franc-maçonnerie locale qui délivrent un fac-similé assez précis de la composition de l'élite coloniale blanche et l'étude d'un lignage : les Justamond/HubertIn this prosopographic work, I focused on the Reunion colonial elite, trying to understand the organization in the policies of devolution of inheritance, power and social representations, over the long run. This issue implies to draw, through the study of specific cases, the building-up of the complex parental structures being used to perpetuate both material and symbolic acquisitions and also to gather social prestige. It makes it necessary in addition to probe the privileged places of the representation of the elite, seeking to apprehend the identity and cultural ferment in the organisation of targeted forms of sociability. To complete such a study in ethnohistory, I relied on the archives of the local Freemasonry which display a rather accurate fac-simile of the composition of the white colonial elite and the research of a lineage: Justamond/Hubert
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Maurer, Nancy. "THE EVOLUTION OF FRENCH IDENTITY: A STUDY OF THE HUGUENOTS IN COLONIAL SOUTH CAROLINA, 1680-1740." Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3740.
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This thesis examines the changes that occurred in the French identity of Huguenot immigrants to colonial Carolina. In their pursuit of prosperity and religious toleration, the Huguenots' identity evolved from one of French religious refugees to that of white South Carolinians. How and why this evolution occurred is the focus of this study. Upon arriving in the colony in the 1680s and 1690s, the Huguenots' identity was based on several common factors: their French language, their Calvinist religion, and their French heritage. As the immigrant group began to build their new lives in Carolina, these identifying factors began to disappear. The first generation's identity evolved from French immigrants to British subjects when they were challenged on the issues of their political and religious rights and, in response to these challenges, requested to become naturalized subjects. The second generation faced economic challenges that pitted planters against the wealthier merchants in a colony-wide debate over the printing of paper currency. This conflict created divisions within the Huguenot group as well and furthered their identity from British subjects to planters or merchants. Another shift in the Huguenots' identity took place within the third generation when they were faced with a slave uprising in 1739. The Huguenots' involvement in finding a legislative solution to the revolt completes this evolutionary process as the grandchildren of the immigrant generation become white South Carolinians. This thesis expands the historical data available on immigrant groups and their behaviors within colonial settlements.M.A.
Department of History
Arts and Humanities
History
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Rosenthal, Joshua Lee. "The Sword That Divides And Bonds That Tie: Faith And Family In The French Wars Of Religion." Diss., Tucson, Ariz. : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1295%5F1%5Fm.pdf&type=application/pdf.
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Borello, Céline. "Les protestants de Provence sous l'édit de Nantes : essor, maintien ou déclin ? : 1598-1685." Aix-Marseille 1, 2001. http://www.theses.fr/2001AIX10041.
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Le XVIIe siècle se démarque au sein de la chrétienté occidentale : une minorité religieuse, la Réforme, est reconnue par l'édit de Nantes. Signé par Henri IV en 1598, l'Edit instaurait une légitimité protestante, en donnant des garanties individuelles et une liberté de conscience. A-t-il pour autant profité à la communauté réformée ? Ce travail se propose d'analyser la vie quotidienne des huguenots, leur religion, leur réseaux de parenté et de repérer les critères d'appartenance confessionnelle en Provence. Cette province du royaume, peu marquée par la Réforme, avait toutefois l'avantage de présenter des Eglises très diversifiées, dont beaucoup étaient issues du valdéisme. Plusieurs aspects, à partir d'un échantillon de la population huguenote, sont abordés. Le premier, quantitatif, reste très délicat à traiter pour cette période "asiatique" qu'est l'Ancien régime. Le second concerne la participation sociale des protestants. Le critère religieux est également considéré selon deux axes : une étude des Eglises, en tant qu'organe de gestion de la communauté, et une analyse des fidèles et de leurs pratiques. Enfin, l'aspect politique est envisagé par une approche juridico-administrative de la question protestante. Ce qui conduit à saisir l'action du milieu catholique, clerc et lai͏̈c, pour contrer ceux toujours désignés comme "hérétiques". Ce questionnement pluriel a pour base une confrontation de différents fonds d'archives et une comparaison avec les recherches menées sur d'autres provinces. Les réponses traduisent une vision plus nuancée de l'impact de l'édit de Nantes en Provence, et dégagent des grilles d'explication des comportements au sein de la communauté d'appartenance et entre les deux confessions chrétiennes.
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Daireaux, Luc. "« Réduire les huguenots » : protestants et pouvoirs en Normandie sous le règne de Louis XIV : processus, acteurs, discours." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0093.
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La thèse interroge, à travers un exemple régional (la Normandie dans les limites de la coutume), le processus et les mécanismes qui aboutissent à la révocation de l'édit de Nantes (1685). Quelle est l'efficacité de l'action de Louis XIV à l'égard des protestants ? Comment s'inventent, dans un territoire donné, de nouveaux équilibres, de plus en plus défavorables aux réformés ? Entre 1661 et 1688, la répression antihuguenote alterne phases dures (1661-1666 et à partir de 1679) et périodes plus clémentes (1666-1678). À terme, la Révocation finit par s'imposer. Dans ce combat pour l'unité religieuse, le roi parvient à intéresser un ensemble hétéroclite d'acteurs (nationaux, provinciaux et locaux). La recherche permet finalement d'interroger à nouveaux frais « l'entreprise d'oblitération des particularismes » conduite par Louis XIV (Elisabeth Labrousse), cette normalisation qui s'est étendue aux champs du droit et de la justice, de la morale et de la religion.
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Stawarz-Luginbühl, Ruth. "La tragédie biblique d'inspiration huguenote en France dans la seconde moitié du XVIe siècle (1550-1573) : un théâtre de l'épreuve." Thesis, Paris Est, 2010. http://www.theses.fr/2010PEST0015.
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Racaut, Luc. "Hatred in print : aspects of anti-Protestant polemic in the French Wars of Religion." Thesis, University of St Andrews, 1999. http://hdl.handle.net/10023/2962.
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The medium of printing has been persistently associated with Protestantism. As a result, a large body of French Catholic anti-Protestant material was to a large extent ignored. In contrast with Germany, there is evidence to suggest that French authors used printing effectively and aggressively to promote the Catholic cause. During the French Wars of Religion, French Catholics were far more innovative than they were given credit for: the German paradigm of a leaden-footed Catholic response to the Reformation was inappropriately applied to France. This is ironic given that it was the Catholic cause which ultimately prevailed. In seeking to explain why France remained a Catholic country, the French Catholic response must be taken into account. Catholic polemical works, and their portrayal of Protestants in print in particular, is the central focus of this work. The first chapter is devoted to a historiographical discussion of the problem of violence in the French Wars of Religion. The next two chapters are concerned with the comparison between Protestantism and medieval heresies, and particularly the recourse in polemic to the topos of the Albigensian Crusade. The next chapter addresses the use of cultural archetypes such as 'the world turned upside down' and the reversal of gender roles to deride the impact of the Reformation. The last two chapters are an attempt to assess the impact of the Catholic polemic on the Protestant culture and identity and on the emerging public opinion. Rather than confront the Reformation on its own terms, the Catholic reaction concentrated on discrediting the Protestant cause in the eyes of the Catholic majority. They had a considerable impact on their readership and on an illiterate audience (through the interaction between written and oral), and on the French Protestants' own self-perception and identity. This thesis aims to contribute to the ongoing debate over the nature of the French Wars of Religion, to explain why they were so violent and why they engaged the loyalties of such a large portion of the population. This study also provides an example of the successful defence of Catholicism developed independently and in advance of Tridentine reform which is of wider significance for the history of the Reformation in Europe.
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Huguet, Stéphane Gaertner Roger Godin Nathalie. "Application de classificateurs aux données d'émission acoustique : identification de la signature acoustique des mécanismes d'endommagement dans les composites à matrice polymère." Villeurbanne : Doc'INSA, 2003. http://csidoc.insa-lyon1.fr/these/2002/huguet/index.html.
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Huguet, Torrell Sergi [Verfasser], and Ulrich [Akademischer Betreuer] Zenneck. "Polycyclische P-Heterocyclen : Darstellung, Reaktivität und Ihre Übergangsmetallkomplexe / Sergi Huguet Torrell. Betreuer: Ulrich Zenneck." Erlangen : Universitätsbibliothek der Universität Erlangen-Nürnberg, 2013. http://d-nb.info/1035540940/34.
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Bouchet-Dannhauser, Monique. "L'identité du Maître, le rayonnement de la culture française à Berlin au XVIIIe siècle." Aix-Marseille 1, 1998. http://www.theses.fr/1998AIX10098.
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Jacques-egide du han de jandun, huguenot, refugie a berlin apres la revocation de l'edit de nantes, fut le precepteur de frederic le grand. Sa pedagogie a permis le rayonnement de la france en prusse.
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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
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Speight, Shannon L. "Social Context for Religious Violence in the French Massacres of 1572." Wright State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=wright1280945686.
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Morgain, Stéphane-Marie. "Unité de corps et exclusion confessionnelle : Théologie et politique chez Pierre de Bérulle (1598-1629)." Paris 1, 1999. http://www.theses.fr/1999PA010595.
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Le cardinal Pierre de Bérulle (1575-1629) est surtout connu pour être le fondateur de la congrégation de l'oratoire de Jésus et Marie, institut destiné à la formation du clergé selon le modèle tridentin, et pour avoir introduit en France l'ordre des carmélites déchaussées fonde en Espagne par Thérèse d'Avila. Mais sa contribution à la politique de Louis XIII et à celle de Marie de Médicis n'a jamais été étudié pour elle-même. Ce travail propose, à partir d'une lecture précise du corpus théologique de Bérulle, de dégager les grandes lignes d'un projet politique conçu pour répondre aux grands défis lancés par la réforme protestante en France et par l'attitude souvent indépendante des grands, générateurs de troubles et de divisions. Les sources utilisées par Bérulle conduisent à approfondir les traités juridiques de Bodin et Loyseau, mais aussi ceux des théologiens jésuites de la contre reforme et enfin les écrits herméneutiques, néoplatoniciens et coperniciens. Au terme se définiront les éléments d'un vaste programme dans lequel la sphère politique est englobée par la sphère spirituelle, l'état restant dans l'église. Univers cosmique restaure et harmonieux ou ni l'hérésie, ni la rébellion n'ont pas de place. Cette présentation, qui est une véritable vision de la société, permettra de comprendre pourquoi Louis XIII a finalement préféré la politique de Richelieu à celle de BérulleCardinal Pierre de Bérulle (1575-1629) is known as the founder of the oratorians, congregation of priests dedicated for the formation of the clergy acording to the council of trente, and for having introduced into France spanish carmelite nuns of Therese of Avila's reformation. His contribution to the politics of Louis XIII is less known. This work proposes from a reading of Bérulle's theolocial texts to develop a vast political project capable of facing up to the challenges of the protestant reformation, of gallicanism and the rebellion of "grands" which engendered the division of the body of the state, and the body of the church. A project perfectly organized which will be supplanted by Richelieu's more realistic vision
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Salvadó, Cabré Nativitat. "Caracterització de materials en la pintura gòtica sobre taula. Química i tecnologia en l'obra de Jaume Huguet." Doctoral thesis, Universitat de Barcelona, 2001. http://hdl.handle.net/10803/2770.
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L'objectiu primordial d'aquest treball és la caracterització i l'estudi de materials i la interpretació del color en la pintura de retaules d'època gòtica.Per aquest estudi s'ha desenvolupat una metodologia en la caracterització dels materials, s'ha creat una base de dades de resultats analítics i de cromaticitat de substàncies de referència i, posteriorment s'han aplicat aquestes tècniques a una selecció d'obres del pintor Jaume Huguet (s.XV).
Ha estat necessària la utilització de tècniques instrumentals diverses i metodologies de tractament de les mostres específiques. Les tècniques instrumentals utilitzades han estat: microscòpia óptica, l'espectrofotometria visible de reflectància difusa, la difracció de raigs X, l'espectroscòpia i microespectroscòpia FTIR, la microscòpia electrònica de rastreig amb un detector d'energies dispersades acoblat SEM-EDS, i l'espectroscòpia Raman.
La relació de pigments caracteritzats correspon a: PbCO3/2PbCO3Pb(OH)2 (blanc de plom), 2CuCO3·Cu(OH)2 (atzurita), HgS (estructura de cinabri), 2PbOSnO2 (pigment groc de plom i estany (tipus I), pigment verd de coure associat a una diversitat de compostos, Cu2Cl(OH)3 (atacamita, paratacamita,...), acetats i carbonats de coure, pigments terra (òxids de ferro), carbó amorf (negre de carbó de diferent procedències), pigment laca vermell (es suggereix àcid carmínic), a més de les làmines de metall d'or i de plata. L'aglutinant utilitzat en major extensió és el rovell d'ou o bé la barreja de rovell i clara d'ou. Això no obstant, s'ha trobat la utilització d'altres aglutinants (cola animal, oli assecant, clara d'ou) per a determinats pigments.
Les mesures dels gruixos de les làmines de metall i l'estudi del model de color demostren que la preparació vermella aplicada (bol) sota aquestes làmines, no afecte el cromatisme del metall.
S'estudien els aspectes de conservació i evolució que els materials han sofert amb el temps, algunes alteracions són comunes a les diferents peces.
A partir de les mesures de color es proposa un model de color que disminueix l'efecte d'engroguiment que presenten les obres estudiades com a conseqüència de l'envelliment dels materials orgànics presents.
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Salvadó, Cabré Nativitat. "Caracterització de materials en la pintura gòtica sobre taula Química i tecnologia en l'obra de Jaume Huguet /." [S.l. : s.n.], 2001. http://www.tdx.cesca.es/TDX-0718102-104305/.
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Parent, Jacques. "Charles-Louis Huguet de Sémonville : 1750-1839 : de Mirabeau à Louis-Philippe, haute politique et basses intrigues /." Paris : SPM, 2002. http://catalogue.bnf.fr/ark:/12148/cb38950728c.
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SILVA, M. C. "O CORPO NA ICONOGRAFIA CRISTÃ: O RETÁBULO DE SÃO VICENTE DE SARRIÁ (1455-1460)." Universidade Federal do Espírito Santo, 2017. http://repositorio.ufes.br/handle/10/8497.
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Previous issue date: 2017-07-13As formas humanas sempre foram fonte de fascínio. Figuram como a força motriz de inúmeras discussões para as ciências humanas e também para as artes plásticas. Ao longo da história, as sociedades costumeiramente produziram imagens do corpo. Estas exprimem uma forma particular de construção simbólica atrelada a um determinado contexto sociocultural. Para esta dissertação, optamos pela a análise de alguns compartimentos do Retábulo de São Vicente de Sarriá (1455-1460) produzidas no ateliê do artista catalão Jaume Huguet (1414-1492). O políptico foi produzido para a igreja paroquial de Sarriá e representam episódios da vida de São Vicente Mártir (304). O principal objetivo deste trabalho foi analisar as particularidades do conceito de corpo tal como foi estabelecido no Ocidente Cristão. As obras selecionadas foram confrontadas com os textos hagiográficos, a partir da metodologia de análise iconográfica com o intuito de verificar como a arte sacra dimensionava o corpo na representação dos santos mártires. A presente investigação parte da premissa de que o gótico tardio, já com forte influência do alvorecer da Renascença, teve alguns aspectos peculiares na região da Catalunha e que o Retábulo de São Vicente de Sarriá (1455-1460) representava um momento em que o gótico entrava em um período de transição no qual os pressupostos representacionais começaram a ser questionados. Palavras-chave: Corpo, iconografia cristã, São Vicente, Jaume Huguet.
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Michaux, Marie-Anne. "Glossaire des termes militaires du seizième siècle : complément du "Dictionnaire de la langue française du XVIe siècle" d'Edmond Huguet /." Paris : H. Champion, 2008. http://catalogue.bnf.fr/ark:/12148/cb413068610.
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