Academic literature on the topic 'Protestantism (France)'
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Journal articles on the topic "Protestantism (France)"
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Cherdon, Laetitia. "Le refuge par l’écriture : les utopies protestantes à l’époque de la Révocation de l’Édit de Nantes." Moreana 44 (Number 171-, no. 3-4 (September 2007): 146–63. http://dx.doi.org/10.3366/more.2007.44.3-4.11.
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During the second half of the seventeenth century the repression against Huguenots in France increased and led to the Revocation of the Edict of Nantes (1685), definitively prohibiting Protestantism. Most of the Huguenots stayed in France and abjured their religion, but a certain number of them fled abroad. The utopias written by French Protestants during this period represent “another exile”. First the recourse to the utopian genre reveals a flight from reality and present. Then, if original propositions are made in the ideal societies imagined by the authors – for example to avoid the evils Protestants are subjected to – they hardly seem to be feasible in the real world. This reinforces the impression of refuge in writing. Finally, these utopias also constitute a place of compensation and expression for authors who actually exploit the notion of pleasure in writing. It’s very explicit when writers integrate autobiographic elements, digressions or descriptions.
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Mullan, David George. "The Dialectics of Protestantism in Nineteenth-Century France." Catholic Social Science Review 16 (2011): 213–28. http://dx.doi.org/10.5840/cssr20111619.
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Wells, Paul. "FRENCH PROTESTANTISM AND ITS AMBIVALENT ATTITUDE TOWARD CULTURE." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 103–8. http://dx.doi.org/10.51688/vc6.2.2019.art1.
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Protestantism in France has an ambiguous attitude to the surrounding culture, because of its position as a small minority. The other forces present are Roman Catholic authoritarianism and the liberal free-thinking of Enlightenment humanism, represented by the likes of Voltaire and Rousseau. The paradox is that since the Revolution in 1789, which was anti-royal and anti-religious, when Protestantism has sided with the majority Roman Church it has undermined its Reformed identity, and when it has sided with libertarian free-thinking it has undermined its Christian identity. This remains a feature of French Protestantism until the present day. As a result of this tension, the thought of one of France’s greatest thinkers, John Calvin, became virtually unknown, not only in French culture and society as a whole, but also within French Protestantism itself.
KEYWORDS: Protestant, Reformed, French, Catholic
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Kirk, James. "The ‘Privy Kirks’ and their Antecedents: The Hidden Face of Scottish Protestantism." Studies in Church History 23 (1986): 155–70. http://dx.doi.org/10.1017/s0424208400010597.
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The history of Scottish protestantism as a clandestine, underground movement can be traced, albeit unevenly, over three decades from parliament’s early ban on Lutheran literature in 1525 to the protestant victory of 1560 when, in disregard of the wishes of its absent queen then resident in France, parliament finally proscribed the Latin mass and the whole apparatus of papal jurisdiction in Scotland and adopted instead a protestant Confession of Faith. Out of a loosely-defined body of beliefs in the 1530s, ranging from a profound dissatisfaction at ecclesiastical abuse (shared by those who remained Catholic), to a recognition of the need for a reformation in doctrine (less readily conceded by orthodox Catholics), Scottish protestantism by the 15 50s had developed a cellular organisation, enabling it to survive periodic persecution. Early protestants, themselves brought up within the Catholic church as baptised and communicating members, by the 1550s had taken the agonising and momentous step of separating themselves from the fellowship of the established church by forming their own separate communities of believers, worshipping in secret and centred on the privy kirks which arose in the years immediately preceding the Reformation.
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Fath, Sébastien, and Sebastien Fath. "Evangelical Protestantism in France: An Example of Denominational Recomposition?" Sociology of Religion 66, no. 4 (2005): 399. http://dx.doi.org/10.2307/3712388.
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Patterson, W. B. "Pierre du Moulin’s Quest for Protestant Unity, 1613-18." Studies in Church History 32 (1996): 235–50. http://dx.doi.org/10.1017/s0424208400015436.
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Pierre Du Moulin was the leading intellectual in the French Reformed Church in the early seventeenth century. His influence within French Protestantism rivalled and complemented that of Philippe Duplessis-Mornay, the prominent nobleman, soldier, and adviser to Henry of Navarre, the Huguenot leader who became Henry IV of France. If Duplessis-Mornay was, as he is sometimes called, the ‘Huguenot Pope’, Du Moulin, the pastor of the congregation of Protestants in Paris, was the chief cardinal. A prolific writer and a skilful speaker, Du Moulin became noted for his success as a polemicist. Yet during a period of five years, 1613–18, Du Moulin was also the chief spokesman for a plan which would unite the English, Calvinist, and Lutheran Churches. The rather startling final point of the plan called for the reunited Protestants to make a fresh approach to Rome. Du Moulin’s volte-face in 1613-18 — his sudden emergence as an irenicist — has never been satisfactorily explained.
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Nazari, Mohammad Jawad, Mohammad Ali Amini, and Shirali Samimi. "Study of Historical wars during the thirty years in Europe (1618-1648)." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 2 (February 3, 2024): 16–20. http://dx.doi.org/10.55559/sjahss.v3i2.201.
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This paper investigates the emergence of Protestantism in the 16th century, leading to a profound rift with Catholicism and culminating in the Thirty Years' War triggered by the Defenestration of Prague in 1618. Examining the complexities of this conflict, the paper explores why nations such as France, Sweden, and Denmark supported the Protestants, contrasting with Spain and the Holy Roman Empire's alignment with Catholics. The narrative extends to the Peace of Westphalia in 1648, a transformative agreement reshaping Europe's political and religious landscape. Analyzing the social events surrounding the war, the paper highlights its role in separating religious institutions from politics. Adopting an analytical and descriptive approach, the research draws insights from historians, presenting a comprehensive understanding of the war's impact on the relationship between religion and politics.
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PRINTY, MICHAEL. "PROTESTANTISM AND PROGRESS IN THE YEAR XII: CHARLES VILLERS'SESSAY ON THE SPIRIT AND INFLUENCE OF LUTHER'S REFORMATION(1804)." Modern Intellectual History 9, no. 2 (July 10, 2012): 303–29. http://dx.doi.org/10.1017/s1479244312000054.
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This article examines Charles Villers'sEssay on the Spirit and Influence of Luther's Reformation(1804) in its intellectual and historical context. Exiled from France after 1792, Villers intervened in important French and German debates about the relationship of religion, history, and philosophy. The article shows how he took up a German Protestant discussion on the meaning of the Reformation that had been underway from the 1770s through the end of the century, including efforts by Kantians to seize the mantle of Protestantism for themselves. Villers's essay capitalized on a broad interest in the question of Protestantism and its meaning for modern freedom around 1800. Revisiting the formation of the narrative of Protestantism and progress reveals that it was not a logical progression from Protestant theology or religion but rather part of a specific ideological and social struggle in the wake of the French Revolution and the collapse of the Old Regime.
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Stefanenko, V. S. "Role of Renée of France in the diplomatic game of the XVI century." Vestnik of Samara University. History, pedagogics, philology 29, no. 2 (July 19, 2023): 8–16. http://dx.doi.org/10.18287/2542-0445-2023-29-2-8-16.
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The article explores womens political activity in Europe of the XVI century. The vivid example of that were Rene of Frances actions during her staying in Ferrara (15281559). After her parents death, Louis XII and Anne of Brittany, the princess was an important element of the Valois dynastic policy for a long time. She was a potential bride in the rapidly changing combinations of the period of the Italian Wars. Being married to the Duke of Ferrara, Rene was the daughter of France, first of all, and became a guide of the French kings political aspirations in Italy. The Duchess also assumed the patroness role for French emigrants-supporters of Protestantism, which created a unique precedent in the dispute over jurisdiction in matters of faith between her husband Ercole d`Este and Pope of Rome. The example of Rene of France contributes to a better understanding of the relationship between diplomacy and marriage in the royal houses of Europe. The role of a high-ranking lady in conducting diplomatic practices is revealed as a mediator in the politics of France and Ferrara. Thus, the analysis of local religious and political activity of Rene of France allows correlating the realities of princesss political body with her actions as a direct actor of European politics.
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Sălăvăstru, Andrei Constantin. "The Biblical Image of the Providential Ruler in the Protestant Propaganda on the Eve of the French Wars of Religion." Religions 12, no. 8 (August 2, 2021): 596. http://dx.doi.org/10.3390/rel12080596.
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French Protestantism has remained famous in the history of political thought mostly for its theories regarding popular sovereignty and the right of the people to resist and replace a tyrannical ruler. However, before the civil wars pushed them on this revolutionary path, French Protestants stressed the duty of obedience even in the face of manifest tyranny. The reasons for this were ideological, due to the significance placed on St. Paul’s assertion that all political power was divinely ordained, but also pragmatic, as Calvin and his followers were acutely aware of the danger of antagonizing the secular authorities. More importantly, they were fervently hoping for the conversion of France to the Reformation and, in their mind, the surest way such a process could take place was through the conversion of the king and the royal family. Therefore, Protestant propaganda of that time constantly urged the most important French royals to convert to the Reformation, and, for this purpose, they deployed a language full of references to the pious Biblical rulers who led their people towards the true faith—whom the addressees of these propaganda texts were advised to emulate, lest they incur God’s wrath. This paper aims to analyze the occurrences and the role of these references in the Protestants’ dialogue with the French monarchy.
Dissertations / Theses on the topic "Protestantism (France)"
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Mazet, Michel. "Redressés et réveillés, les protestants drômois et ardéchois sous le régime concordataire (1801-1905) : une même réalité avec des nuances importantes." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2149/document.
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Entre 1802 et 1905, le protestantisme français devient une religion d’État, après deux siècles de persécutions. Dans la Drôme et en Ardèche, les protestants sont très nombreux. Ils retrouvent une place importante dans les villages puis dans les villes où ils vivent. Ils construisent des temples, ouvrent des écoles, créent des œuvres charitables. Ils développent, progressivement mais incomplètement, leurs institutions héritées du XVIe siècle. Ils sont touchés, dans leur vie religieuse quotidienne, par un mouvement revivaliste. Ils se divisent en deux tendances, l’une libérale, l’autre plus conservatrice, ce qui cause des luttes internes majeures. Ils sont confrontés au catholicisme dominant et à la déchristianisation naissante. Ils vivent une évolution démographique différente, marquée par le déclin dans la Drôme et une relative croissance en ArdècheBetween 1802 and 1905, French reformed protestantism becomes a state religion after two centuries’ persecution. In Drôme and Ardèche, reformed protestants are numerous. They are given a chief position again in the villages, and then, in the towns where they live. They build churches, open schools and form charities. They gradually, but not thoroughly, develop the institutions they inherited from the XVIth century.They are struck by a revivalist movement in their everyday religious life. They split up into two trends of opinion, a liberal one and a more conservative one, which is the cause of serious inner clashes. They face the overcoming power of catholicism and the rising of dechristianization. They evolve differently, as to their number, with a population on the wane in Drôme versus a comparative increase in Ardèche
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Goulart, Denise. "Les enjeux socio-politiques de l'action sociale et humanitaire dans la sphère religieuse : l'agence Youth with a Mission en France et au Brésil." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP021/document.
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Dans cette étude nous proposons un parallèle entre le Brésil et la France, avec un focus sur les différences et ressemblances des enjeux au sein des deux sociétés, en ce qui concerne l’action sociale et ses formes d’expression dans le champ religieux. Cette question sera illustrée par l’étude des activités développées au sein de l’organisation missionnaire de tendance évangélique charismatique Youth With a Mission (YWAM), crée en 1960 par Loren Cunningham aux États-Unis et implantée dans les deux pays. Au travers d’un ensemble d’entretiens et d’une enquête comparative observant les dynamiques personnelles des missionnaires et les actions prosélytes parachurch, l’objectif est de comprendre la situation dans laquelle ces pays se trouvent aujourd’hui en fonction des stratégies prosélytistes intégrées au travail social. Nous nous sommes concentré sur l’analyse du rôle des acteurs évangéliques de YWAM, en tant qu’acteurs associatifs et partenaires dans le domaine de l’action sociale au sein d’États dans lesquels l’État Providence et la conception de la laïcité différent. Nous démontrerons que le choix de la politique sociale appliquée et les éléments qui ressortent de ce système sur les résultats pratiques du cadre de vie des populations des deux pays jouent un rôle sur la manière dont s’exprime la religion et se comportent ses membres, comme dans les moyens d’évangélisation et d’entraide. Dans cette dynamique, nous verrons les implications des actions menées par l’organisation, les effets produits par une « collaboration » entre le religieux et la sphère sociale, et sa rencontre avec la logique des dispositifs juridico-administratifs français et brésilien. Nous explorerons quelques pistes sur les nouvelles formes de sociabilité qui se sont présentées en termes religieux, de manières d’agir et de communiquer. Au-delà du domaine socio-politique, la thèse s’intéresse aussi à la compréhension de l’insertion des jeunes dans les institutions religieuses en tant que professionnels de la foi, quittant un style de vie ordinaire pour un engagement religieux. Notre objectif est de comprendre qui sont ces jeunes, leurs historiques familiaux, leur trajectoires personnelles et comment cette nouvelle vie est perçue et vécue à travers leurs motivationsThis research presents a comparative study of aspects of social action and forms of expression within the religious field within Brazil and France. The study focuses on the activities of Youth With a Mission (YWAM), an evangelical charismatic missionary organisation founded in the United States by Loren Cunningham in 1960 and now present in both France and Brazil. Through interviews and comparative observations of the interpersonal dynamics and parachurch proselytizing actions of the missionaries, the aim of the study is to understand the relative impact of the country contexts on the proselytizing strategies of the organisation within its social work. We also analyse the role of the YWAM as social actors and state partners in the social sector, comparing the differing country context of secularism and the welfare state. In this analysis, we consider the issue of public-private collaboration produced by the convergence between YWAM's actions and the distinct legal-administrative contexts in Brazil and France. How do these convergences create innovative forms of social interactions, in terms of religion, social action, and communication? Beyond the socio-political domain, this thesis aims to study the immersion of youths within religious institutions as faith professionals by leaving an ordinary life for a religious commitment. The research analyses who these youths are, and how their family backgrounds and personal trajectories have motivated them to adopt this mode of life
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Dieleman, Margreet. "Le baptême dans les Eglises réformées de France (vers 1555-1685) : un enjeu confessionnel. : l'exemple des provinces synodales de l'Ouest." Thesis, Angers, 2018. http://www.theses.fr/2018ANGE0050/document.
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A partir de 1555, le catholique royaume de France connaît l’implantation d’Eglises dites réformées selon l’Evangile. Opposés sur de nombreux sujets théologiques, catholiques et réformés reconnaissent toutefois mutuellement la validité du baptême reçu dans l’autre confession. Cette thèse explore la réalité de cette reconnaissance mutuelle et l’apport du baptême à l’identité réformée, en privilégiant les sources des provinces synodales de l’Ouest. D’une part, elle s’appuie sur une étude de textes (Confession de foi, Discipline ecclésiastique, la Forme d’administrer le baptême, catéchismes, sermons…) et de la controverse religieuse. D’autre part, elle s’intéresse à la pratique à travers des registres de baptêmes, délibérations des consistoires et actes de synodes, ego-documents, l’iconographie et la réglementation royale. Les principales tensions concernent d’abord les cérémonies du baptême catholique, pour ensuite se cristalliser autour de la doctrine catholique de la nécessité absolue du baptême pour le salut des enfants, révélant en parallèle des divisions internes aux réformés. Le « rituel » du baptême, selon les textes et des récits d’observateurs, reflète une sobriété de la liturgie. La présentation des enfants au baptême par des parrains et marraines est soumise à des règles précises sous le contrôle des consistoires ; elle sert ainsi la cohésion de la communauté. Les actes de baptêmes révèlent un vocabulaire et des modèles de parrainage particuliers, tandis que la préférence pour un prénom de l’Ancien Testament n’est que partiellement confirmée. Le pouvoir royal se sert du baptême comme instrument dans sa volonté de ramener les réformés à la foi catholique, avant de l’interdire par l’édit de Fontainebleau (1685), révoquant l’édit de Nantes. Les résultats montrent le baptême réformé comme élément d’une identité confessionnelle réforméeBy the year 1555, the catholic kingdom of France affronted the settlement of Churches "being reformed according to the Gospel". Being on conflict with many subjects, Catholic and Reformed nevertheless mutually recognize baptism received in the opposite confession. Focusing on the Western synodal provinces, this thesis explores the reality of mutual recognition and the contribution of baptism to the reformed identity. On the one hand, the study concerns texts (Confession of Faith, Church Order, the Baptism's Form, catechisms, sermons) as well as religious controversy. On the other hand, the study examines baptismal practice bu baptism records, consistoty records and synod proceedings, egodocuments and the royal regulation. Where in the beginning the principal tensions concern catholic baptism ceremonies, later on, they cristallize on catholic doctrine of the absolute necessity of baptism for infants' salvation, revealing in the meantime internal discordance amongst the Reformed. The 'ritual' of baptism, according to texts and observational writings reveals a sobre liturgy. The presentation of infants by godparents is submitted to several rules being surveyed by the consistories, which make it contribute to community cohesion. Baptismal records reveal some typical vocabulary and godparent models ; the supposed preference for Old Testament given names could only partially be confirmed. The King used baptism as an instrument to bring the Reformed back to the Catholic faith, before banning it by the edict of Revocation (1685)
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Petit-Bancquart, Véronique. "Des âmes à l’épreuve : le protestantisme nobiliaire bas-normand dans la tourmente (1661-1787, généralité de Caen)." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCD035.
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Cette étude retrace le déclin du protestantisme nobiliaire bas-normand, circonscrit aux limites de la généralité de Caen, du début du règne personnel de Louis XIV en 1661, marqué par une politique visant le particularisme huguenot, jusqu’au retour de la tolérance en 1787. Elle dresse, pour les années précédant la Révocation, le portrait nuancé d’une noblesse hétérogène, mais unie par un attachement profond au calvinisme hérité de ses aïeux et par de multiples liens de parenté et de sociabilité qui forment autant de réseaux structurants d’un groupe particulier sans être pour autant isolé. Attaquée par les premières mesures antiprotestantes prises par Louis XIV, entravée dans le libre exercice de son culte, freinée dans ses ambitions et inquiétée jusque dans la sphère intime du foyer familial, la noblesse réformée vacille mais ne rompt pas et commence à manifester, individuellement et collectivement, un esprit de résistance fondé sur son tempérament procédurier. La Révocation, par sa violence et ses mesures répressives ciblant la noblesse, provoque l’éclatement du protestantisme nobiliaire bas-normand jusqu’au niveau de la cellule familiale et nourrit des dissensions profondes entre convertis, fugitifs et des opiniâtres aux visages parfois insaisissables, lorsqu’ils se cachent sous le masque du crypto-protestantisme. Le XVIIIe siècle revêt un caractère crépusculaire dans l’obscurité du Désert qui éprouve durement des âmes qui résistent désormais à couvert. Fragilisé tant par les derniers coups portés par les autorités que par des facteurs internes compromettant le renouvellement générationnel, le protestantisme nobiliaire appartient de plus en plus à un monde qui disparaîtThis paper relates the decline of protestantism in the nobility of Lower Normandy , confined to the generality of Caen, from the beginning of the personal reign of Louis XIV in 1661, marked by a policy aimed at Huguenot particularism, up to the the return of tolerance in 1787. It draws, for the years preceding the Revocation, the shaded portrait of a heterogeneous nobility, united nevertheless by a deep attachment to the calvinism inherited from their forebears, and by the numerous family and social ties which formed so many backbone networks in a distinctive but by no means isolated group. Attacked by the first anti-protestant measures adopted by Louis XIV, restricted in their freedom to practise their faith, prevented from fulfilling their ambitions and pursued right up to the intimate sphere of their family homes, the reformed nobility tottered but did not fall and began to show, both as individuals and as a group, a spirit of resistance, founded on their natural propensity for procedural quarrels. The Revocation, by its violence and its repressive measures directed at the nobility, resulted in the break down of protestantism in the nobility of Lower Normandy, within the very sanctuary of the family unit and harboured deep dissension among converts, fugitives, and stubborn individuals whose facial expressions were sometimes difficult to read, when they hid behind the mask of crypto-protestantism. The XVIIIth century took on twilight hues in the obscurity of the Desert which sorely afflicted the souls who hence resisted under cover. Weakened as much by the final blows delivered by the authorities as by internal factors which compromised the renewal of generations, the protestantism of the nobility belonged, more and more to a vanishing world
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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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Le, Touzé Isabelle. "Suivre Dieu, servir le roi : la noblesse protestante bas-normande, de 1520 au lendemain de la Révocation de l'édit de Nantes." Thesis, Le Mans, 2012. http://www.theses.fr/2012LEMA3014/document.
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Aux trois moments que constituent d’abord la décennie 1550, temps fort de la conversion nobiliaire au protestantisme, puis le temps des affrontements religieux de 1560 à 1598, et enfin celui de la fondation de l’absolutisme, à quelle fidélité le gentilhomme réformé doit-il consentir en ces temps d’incertitudes où désormais l’unité religieuse n’existe plus ? Obéit-il à une fidélité confessionnelle dictée par sa conscience ou à une exigence politique et relationnelle qui le lie naturellement, et à son seigneur, et à son roi ? Si le noble de foi réformée ne ressent pas au XVIe siècle de contradiction entre les deux sphères, celle du politique et celle du religieux : il n’a pas en effet le sentiment de se couper de son roi, en combattant dans les rangs de l’armée protestante, bien au contraire. Progressivement la distance se creuse vis-à-vis de ces seigneurs, et on perçoit alors l’extrême liberté des attaches politiques qui les lient au chef de parti. Mais la revendication d’une liberté irrépressible n’est rendue possible que par une stratégie mise en place de longue date par ces nobles protestants. Celle-ci repose d’abord et surtout sur une base solide et indéfectible, une nébuleuse d’amis et de parents. La proximité avec l’Angleterre et la Cour d’Elisabeth facilite également cette attitude distancée. Enfin, au XVIIe siècle, elle s’appuie aussi sur le véritable bouclier qu’a pu représenter l’édit de Nantes pour la noblesse ; ce dernier permet l’établissement d’un culte de fief et les protestants nobles chercheront à exploiter tous les ressorts juridiques du texte pour préserver leur foi intacte. Les alliances matrimoniales et l’action des femmes, filles ou épouses, serviront à la consolidation de la foi réformée. Alors que la répression, ciblée sur quelques individus, n’épargne pas le second ordre, certains nobles chercheront à trancher le dilemme soumission par la conversion ou désobéissance par l’exil, en dissociant les deux services, en refusant de choisir entre Dieu et le roiThe important steps of French nobility: At first, 1550: part of the French nobility chooses to Protestantism. Then, 1560 and 1598: the French Religious Civil Wars. Finally, it was the start of Absolute Monarchy. When the unity of the Faith no longer existed, the choice of the French nobility was either to be faithful to the King or to god. Therefore, there were a gap between the religious faith and the political loyalties to the King. At first, the French nobles kept trusting their King, but a certain misunderstanding started to develop and the nobles gradually chose freedom over their loyalty to the French King. England’s proximity and Elisabeth 1st’s Court help them keep their distance with the King. They could rely on too their friends and family and parents to keep their faith alive, and the Edict of Nantes re-established the French nobility’s civil and religious rights. However the persecution of the Protestant did already start. Therefore many French Protestants nobles chose exile. Otherwise they were banished by the French Kingdom. Some of them hid their real faith, refusing to have to choose between their God and their king
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Ferté, Louise. "Liberté de conscience et Institution éducative au XIXe siècle : La formation du concept de liberté de conscience et l'école de la République en France au XIXè siècle." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSES042.
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Qu’est-ce que la liberté de conscience ? Après avoir examiné deux grandes traditions théologiques issue de la Réforme, celle de Castellion au XVIe siècle puis celle de Bayle au XVIIe siècle, qui font chacune de la liberté de conscience le nom d’un nouveau rapport entre l’individu et Dieu questionnant l’importance de l’institution religieuse, la présente thèse considère l’apport politique de cette notion qui reparaît en France lors de la Révolution française pour souligner les enjeux religieux de l’avènement de la République. Le concept de liberté de conscience permet de dévoiler cette réflexion qui s’étend tout au long du XIXe siècle sur la nature des fondements moraux de la République, réputés universels et indépendants des religions particulières, que l’institution scolaire est chargée de diffuser. À partir de quatre moments clés de la construction de l’école républicaine française au XIXe siècle (le moment Guizot sous la monarchie de Juillet ; la Révolution de 1848 avec le plan Carnot et le Manuel républicain de Renouvier ; la pensée du républicain Edgar Quinet en exil sous le Second Empire ; l’apport de Ferdinand Buisson dans l’institutionnalisation de la laïcité sous la Troisième République), nous cherchons à mettre en évidence la proximité entre cette quête d’un universel moral, qui prendra le nom de « laïcité », et une réflexion théologique menée par plusieurs républicains autour de l’institutionnalisation d’une religion respectueuse de la liberté de conscience qui accompagnerait la construction de la République françaiseWhat is freedom of conscience? After analyzing two great theological traditions coming from the Reformation, the ones of Castellion in the 16th century and Bayle in the 17th century, which both make freedom of conscience the name of a new relationship between the individual and God, questioning the importance of the religious institution; this thesis considers the political contribution of this concept which reappears in France during the French Revolution to emphasize religious issues coming from the advent of the Republic. The idea of freedom of conscience reveals a reflection process, spreading over the 19th century, about the nature of the Republic’s moral foundations, considered as universal and independent from any particular religion, which the academic institution has to transmit
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Parrend, Yves. "Histoire de la Fédération protestante de France (1905-1991) à travers les Actes des Assemblées générales." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK010.
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Cette thèse, en six sections, s’attache à préciser les conditions de la création de la Fédération protestante de France et à en suivre les évolutions durant le vingtième siècle de façon historique et thématique. L’étude s’adosse à un corpus textuel de référence constitué par les Actes des Assemblées générales. Elle s’arrête après l’Assemblée générale de Lille en 1991. Le rôle de la Fédération protestante de France est majeur, à la fois comme acteur de l’unité protestante, mais aussi comme promoteur de l’œcuménisme. Constituée en association, elle n’est cependant pas une Eglise et laisse à chacun de ses membres l’autorité en matière théologique. Ses prises de position sur des thématiques éthiques font de cette structure une institution originale, marquée bien souvent par des orientations d’avant-garde. Toutefois, la Fédération protestante de France s’est trouvée confrontée à d’importants défis : contraintes de gestion, représentation des Eglises et des Œuvres en son sein, pluralité de ses composantes, mutations sociétales, crise des modèles, place des femmes, enjeux théologiques, etc. Cette thèse s’attache à développer et analyser ces différents pointsThe goal of this thesis, in six chapters, is to describe how the Fédération protestante de France was created and to trace its development throughout the twentieth century on historical and thematic modes. This research draws upon all the Acts of the General Meetings during the period ending with the 1991 Assembly in Lille. The Fédération protestante de France plays a major role as a promoter of both Protestant unity and ecumenism. It is an association and not a Church, which means each member retains authority concerning theological matters. Its very often avant-garde statements on ethical issues make it a unique institution. However, the Fédération protestante de France has been confronted by important challenges: managerial constraints, the method of representation of its member Churches and Organizations, the plurality of its components, changes in society, women’s roles, theological issues, and so on… This thesis does a focus on these different points and analyse them
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Neff, Richard Alexander. "Evangéliques en réseau : trajectoires identitaires entre la France et les Etats-Unis." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAK001.
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L’essor du protestantisme évangélique en France est un laboratoire d’analyse des effets de la mondialisation sur les identités religieuses. Alors que leurs origines remontent souvent à la Réforme protestante en Europe elle-même, les évangéliques français font partie aujourd’hui d’un mouvement à dimensions mondiales où les Américains jouent un rôle de premier rang. Quelle influence ces derniers exercent-ils réellement en France? Pour les évangéliques français, quels sont les enjeux de l’association avec leurs coreligionnaires aux États-Unis? Nous cherchons à fournir des réponses en nous appuyant sur une étude de terrain des églises évangéliques dans l’est de la France. Il en ressort que les États-Unis exercent effectivement une certaine influence, mais que celle-ci n’est ni prépondérante ni uniforme. Le plus souvent, lorsque les églises françaises établissent des liens avec des Américains, elles le font en fonction de leurs propres besoins dans le champ social français. Ainsi les évangéliques français ne sont pas de simples récepteurs d’influence, mais des acteurs sociaux à part entièreThe growth of evangelical Protestantism in France is a laboratory for analyzing the effects of globalization on religious identities. Even though their origins can often be traced to the Protestant Reformation in Europe itself, French evangelicals are today part of a world-wide movement where Americans play a leading role. What influence do American evangelicals really exert in France? What is at stake for French evangelicals who associate with their American coreligionists? Our study of evangelical churches in the east of France shows that the United States does indeed exert a certain influence, but it is neither preponderant nor uniform in nature. Most of the time, when French churches develop ties to Americans, they do so in function of their own needs within the French social field. French evangelicals are thus more than just receptors of influence, but social actors in the fullest sense
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Aracil, Adrien. "Histoire d'une liberté dans la France moderne. Protestants, politique et monarchie (vers 1598 - vers 1629)." Electronic Thesis or Diss., Sorbonne université, 2022. http://www.theses.fr/2022SORUL071.
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Cette thèse interroge l’histoire politique des réformés français au début du XVIIe siècle au prisme de la notion de liberté : liberté comme défense des acquis juridiques conférés par le régime de l’édit de Nantes, mais aussi comme capacité d’action. Loin de considérer les huguenots comme les victimes passives d’une « France toute catholique », elle les pense comme des acteurs politiques. Cette capacité d’agir est analysée en deux temps : nous interrogeons d’abord les caractéristiques qui fondent cette liberté d’action dans le contexte du XVIIe siècle, à travers une étude de la place accordée aux institutions, à la mémoire, à l’union et au langage dans leurs pratiques. Nous étudions ensuite la « mise en pratique » de cette liberté politique, en interrogeant les évolutions du parti huguenot, du rapport aux institutions, à la noblesse, aux stratégies langagières à la suite de la mort d’Henri IV. Enfin, nous consacrons une dernière partie à la « mise à mort » de cette culture politique : la fin du parti huguenot, largement documentée, n’est pas le fruit de dissensions internes, mais d’une volonté politique qui cherche à attaquer cette libertéThis thesis questions the political history of the French Reformers at the beginning of the seventeenth century through the prism of the notion of freedom : freedom as a defense of the legal gains conferred by the Nantes edict regime, but also as a capacity for action. Far from considering the Huguenots as the passive victims of an «all Catholic France», it considers them as political actors. This capacity to act is analysed in two stages: first, we examine the characteristics underlying this freedom of action in the context of the seventeenth century, through a study of the place given to institutions, memory, union and language in Reformed practices. We then study the «implementation» of this political freedom, questioning the evolutions of the Huguenot party, from the relationship to the institutions, to the nobility, to the language strategies following the death of Henri IV. Finally, we dedicate a last part to the «killing» of this political culture: the end of the Huguenot party, widely documented, is not the result of internal dissension, but of a political will that seeks to attack this freedom
Books on the topic "Protestantism (France)"
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Durrleman, Antoine. Éloge et condamnation de la révocation de l'édit de Nantes. Carrières-sous-Poissy: La Cause, 1985.
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Le Protestantisme belge au 16e siècle: Belgique, Nord de la France, Refuge. Carrières-sous-Poissy, France: La Cause, 1999.
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Sanford, Raymond. A la découverte de la France Protestante. La Bégude-de-Mazenc: CLC Editions, 1997.
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Histoire des protestants à Paris et en Île-de-France. [Saint-Germain-en-Laye]: Eglise réformée de Saint-Germain-en-Laye, 2012.
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André, Gounelle, ed. Mutations et crises dans l'Eglise réformée de France: Le journal Horizons Protestants, 1971-1975. Lyon: Editions Olivétan, 2007.
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Fath, Sébastien. Une autre manière d'être chrétien en France: Socio-histoire de l'implantation baptiste, 1810-1950. Genève: Labor et fides, 2001.
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L'organisation et l'action des Églises réformées de France. Genève: Librairie Droz, 2012.
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Steinhoff, Anthony J. The gods of the city: Protestantism and religious culture in Strasbourg, 1870 -1914. Leiden: Brill, 2008.
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Durrleman, Antoine. Protestantisme et libertés en France au 17e siècle: De l'édit de Nantes à sa révocation, 1598-1685. Carrières-sous-Poissy: La Cause, 1985.
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Le protestantisme doit-il mourir?: La différence protestante dans une France pluriculturelle. Paris: Seuil, 1988.
Find full textBook chapters on the topic "Protestantism (France)"
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Willaime, Jean-Paul. "Minority religions, Protestantism, and the laws on religion in France." In Religion and Secularism in France Today, 54–66. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003178675-5.
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Nguyễn Thanh, Xuân. "Les directives du Premier ministre sur le protestantisme, un jalon important de la politique religieuse." In Pluralisme religieux : une comparaison franco-vietnamienne, 269–74. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.behe-eb.4.00696.
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Rosendorf, Neal M. "The Oppression of Spain’s Protestants and Jews: Neutralizing the Franco Regime’s Key US Reputational Threat." In Franco Sells Spain to America, 119–54. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137372574_5.
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Hunter, Alistair. "Minorities In, Minorities Out: Cemeteries, Religious Diversity and the French Body Politic in Contemporary and Historical Perspective." In IMISCOE Research Series, 105–21. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-28284-3_6.
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AbstractThis chapter focuses on religious diversity and cemeteries in France, comparing historical practice with the contemporary management of death in diversity. Its starting point is the present-day intransigence of local authorities in creating space for Muslims in French municipal cemeteries. The chapter proceeds to link these contemporary manifestations with historical perspectives. In earlier times, Jews, Protestants and free-thinkers were regularly denied burial as equals in French cemeteries, and sometimes expelled entirely from cemeteries (refus de sépulture). The laicising state of the nineteenth century intervened to ensure equality of burial and by extension full membership of the French body politic. The second part of the paper argues that today’s refusal to create Muslim sections in French municipal cemeteries constitutes a modern-day refus de sépulture which harms social harmony and cohesion. Nonetheless, the scale at which this rejection takes place is of a different magnitude: not removal from the consecrated part of the cemetery, but potentially complete ejection from the national territory, with perverse effects for the integration of migrant-origin communities. The chapter is based on qualitative fieldwork undertaken in France in 2016, drawing from semi-structured interviews with religious representatives, funerary professionals and politicians, combined with an analysis of secondary sources for the presentation of historical perspectives.
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"Reformed Protestantism in France." In A Companion to Reformed Orthodoxy, 227–60. BRILL, 2013. http://dx.doi.org/10.1163/9789004248915_010.
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Bruening, Michael W. "Castellio’s Long Shadow." In Refusing to Kiss the Slipper, 180–210. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566954.003.0007.
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Castellio’s ideas spread widely throughout Europe, and his followers played a more important role in the development of French Protestantism than has hitherto been acknowledged. This chapter reveals the networks of Castellio’s supporters that developed in the Vaud, Montbéliard, France, and elsewhere in Europe. These allies often united around opposition to religious persecution and to the Calvinist teachings of predestination and strict moral discipline. Instead, they favored religious toleration and free will (and occasionally universal election), and they emphasized voluntary Christian piety. The Calvinists perceived the Castellionists as a threat to their dominance of French Protestantism. Fears about a Castellionist in Poitiers, Jean Saint-Vertunien de Lavau, seem to have led both to Geneva’s missionary program into France and to the convocation of the national synods of the French Reformed churches.
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McGuinness, Margaret M., and James T. Fisher. "Writing American Catholic History." In Roman Catholicism in the United States, 1–18. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0001.
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This introductory chapter begins with a brief discussion of the history of U.S. Catholicism, which is traced back to the efforts of Franciscan missionaries in the sixteenth-century Southwest prior to the arrival of Anglo-Protestants along the Eastern Seaboard, and then moved on to Jesuits in New France (Canada) early in the following century. By 1850, Catholicism was the largest religious denomination in the United States, and remains so to this day. American Protestant Christianity has always boasted a substantial aggregate majority of religious adherents, but Protestantism was broken into so many movements by the mid-nineteenth century that no single Protestant group equaled in size the nation's Catholic populace. An overview of the subsequent chapters is also presented.
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Austin, Kenneth. "Fault Lines." In The Jews and the Reformation, 132–58. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300186291.003.0006.
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This chapter talks about the various forms of Protestantism that had been accepted by large swathes of the population of many territories in Europe. It also mentions political leaders that had adopted the Reformation, whether out of genuine commitment or as a means to achieve personal goals. The chapter recounts the introduction of Reformation in England and Scotland that was achieved with relatively little bloodshed. It describes the minor impact of Protestantism in other European countries, such as Spain and Italy, where stability was largely maintained. It also highlights the Wars of Religion that dominated the political and religious landscape of France through the second half of the sixteenth century and into the early seventeenth.
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Mujica, Bárbara. "Ana and the French." In Women Religious and Epistolary Exchange in the Carmelite Reform. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463723435_ch09.
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Ana de San Bartolomé (García) was reluctant to go to France, in part because of the opposition of Ana de Jesús, but she eventually accepted the challenge. Shortly afterward, Pierre de Bérulle ordered her to take the black veil and become prioress of a new convent in Pontoise. A conflict developed between her and Ana de Jesús over several issues, particularly the admission of Catholic converts from Protestantism into the order. Around 1610, Ana de San Bartolomé had a serious falling-out with Bérulle, who became abusive toward her. Finally, at the end of 1611, she left France for Mons. During her years in France and Antwerp, Gallicisms began to creep into Ana’s language.
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"The Protestantism of the Notables: Heresy in the Collège of Agen." In The Conquest of Poverty: The Calvinist Revolt in Sixteenth-Century France, 70–110. BRILL, 1986. http://dx.doi.org/10.1163/9789004477872_007.
Full textConference papers on the topic "Protestantism (France)"
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Гордиенко, Д. О. "Enfant Terrible of The Three Kingdoms’ Empire: The Duke of Monmouth and The Restoration Regime." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.008.
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Статья посвящена судьбе последнего мятежника королевской крови в Англии герцога Монмута. Особое место в системе функционирования европейских монархий Запада в начале раннего Нового времени занимали незаконнорожденные дети государей. Их статус был высоким в Испании, Франции и Англии. Стюарты второй половины XVII в. отличались большим количеством бастардов. Видное место в системе функционирования Трех Королевств при Карле II занимал его старший бастард Джеймс, герцог Монмут. Царственный отец устроил ему выгодный брак. Назначал на высшие придворные должности. Сделал командующим королевской армии. Монмут командовал экспедиционным корпусом во Фландрии. Громил шотландских мятежников в конце 1670-х гг. Однако герцог посчитал, что имеет право претендовать на престол после смерти своего отца. Карл II не имел официального потомства и наследником был его младший брат католик Яков, герцог Йоркский. Монмут стал выразителем мнений и ширмой для оппозиции Карлу II и Якову II. После смерти своего отца, летом 1685 г., герцог Монмут поднял восстание. Собрал отряд сторонников и высадился на Западе Англии. Его поддержали протестанты, выставившие отряды милиции. В битве при Седжмуре королевская армия разбила повстанцев. Монмут был пленен. Яков II приказал казнить мятежного племянника. Мятеж и казнь герцога стали важным и ярким сюжетом пропаганды, как королевской, так и оппозиционной. В статье разбираются некоторые аспекты этого процесса. The article is devoted to the fate of the last rebel of royal blood in England, the Duke of Monmouth. Illegitimate children of sovereigns occupied a special place in the system of functioning of the European monarchies of the West at the beginning of the Early Modern period. Their status was high in Spain, France and England. The Stuarts of the second half of the XVII century were distinguished by a large number of bastards. A prominent place in the system of functioning of the Three Kingdoms under Charles II was occupied by his eldest bastard James, Duke of Monmouth. The royal father arranged a profitable marriage for him. He was appointed to the highest court positions, was made the commander of the royal army. Monmouth commanded an expeditionary force in Flanders, defeated the Scottish rebels in the late 1670s. However, the duke considered that he had the right to claim the throne after the death of his father. Charles II had no official descendants and the heir was his younger brother, the catholic James, Duke of York. Monmouth became a voice of opinion and a screen for opposition to Charles II and James II. After the death of his father, in summer of 1685, the Duke of Monmouth rebelled. He gathered a group of supporters and landed in the West of England. He was supported by the Protestants, who fielded militia detachments. At the Battle of Sedgemoor, the royal army defeated the rebels. Monmouth was captured. James II ordered the execution of his rebellious nephew. The rebellion and execution of the duke became an important and vivid plot of propaganda, both royal and oppositional. The article deals with some aspects of this process.