Introduction du Mémoire de Master II de University of Savoie edited by Fred Meyer
Pierre Muckensturm , September 2010.
Pierre Muckensturm , September 2010.
Peter is one of our guides. You may send all of its memory on request p.mucken @ free.fr
This thesis aims to investigate how the entanglement, or the attempt to crush Protestant communities south of Dauphiné especially Diois, Diois is broad, the portion of the Diocese of Drôme Die (Trièves, which was also part of this diocese and who had a large community Reformed has been studied in detail by Pierre Bolle in his many publications, see bibliography).
He did not intend to put it specifically in terms of Protestants, analyze their strategies of resistance, or even their heroism or martyrdom, but to identify them at the regional level the main players in the major offensive against Protestantism, whether the powers conferred civil, military or religious, or associations, as the company spread the Faith and before it the spirit of St, and the methods they used to come at the end of the Reformation "to extirpate heresy," formula as the company spread by example. And these powers are many, sometimes competing but often coordinated, and their nesting can sometimes seem intractable.
In the hierarchy of power, we begin by recalling the stewards of the Dauphiné, Pierre Cardin Le Bret and Jean-Etienne of Bouchu, then the bishops, Cosnac Daniel, Bishop of Valence and Die from 1650 to 1687 primarily for the leading role he played against the Huguenots precursor in the destruction of temples, slayer of Protestants in his performance at meetings of the clergy of France. As such it is also considered one of the promoters of the Revocation.
We will examine the role of courts and more specifically that played by the parliament of Grenoble, some chairs (there were up to ten in total) have distinguished themselves by their zeal anti-Huguenot, then that of course justice side with Justice Mage Die, the Seneschal of Crest and Présidial Valencia, whose role is withdrawn from the Parliament of Grenoble, then we will discuss in particular the role of the company to spread the Faith Grenoble, coordinator of the all-out offensive and seems to link all the powers mentioned above: at least two of Speakers of the Parliament of Grenoble, are active members, military leaders have clearly not much to deny them, meetings are often held at and in the presence of the Prince Bishop of Grenoble and the company network, just by Dauphine is impressive, and it can be relayed as needed by the other institutions of the company, in the largest cities of the kingdom. And in the case of Diois the company is informed in detail through its network of parish priests or envoys on opportunities for voluntary or forced conversions, the situation of children who appear vulnerable to conversion, it may organize the abduction, and opportunities to promote or reward the new converts that seem deserving, all succeeding the period of destruction of temples in which she played a hidden but effective.
Limits of the topic and methodology:
Even if there is no such thing as a specific region-specific strategies in Die powers against the Huguenots, and there no specificity in the nucleus itself Dioise Protestant South-Dauphine, we retained all Die - Crest - Bourdeaux sometimes overflowing into the region Nyons as coherent geographical entity forming the subject of memory, which crosses the district has roughly Die today, even if the geographical limits of historical Diois are rather vague (Bourdeaux is sometimes included and we also speak of the country Bourdeaux).
These limits are not only the dissemination of the Reformation in Lower Dauphiné, but also the research methodology: key decisions and judgments about the Huguenots Diois are mainly taken in Grenoble, big business is rarely the responsibility Justice mage or Die Seneschalsy Crest. And
consultation thousands of sheets of procedures and judgments of the Parliament of Grenoble, dozens of books of the company to spread the faith and commandments of hundreds of stewardship of the Dauphine compels people to work sorting by geographic origins of individuals (as could be called victims in the case of subjects of the spread) and these origins are not always specified, instances of non Grenoble rooms separated by territorial entity.
And these consultations do not show any difference in treatment between communities Die, Crest, and Dieulefit Bourdeaux, all strongholds of the reform, individuals are often made in groups of diverse geographical origin, mixing the Huguenots of Dauphiné down.
And this is consistent with what is known about the life of the communities of the era: the Assemblies of the desert for years 1683 - 1688, like the eternal camp in the forest of Saou (August 1683) , together Protestants from around the region. The same groups of emigrants arrested in the present department of the Isere and brought before the criminal court of parliament are from the Dauphiné often variegated: from all the current department of Drome, but often join Huguenots with Gap or Veynes or Languedoc or Montauban.
That said, the city is emblematic of Die for the French Reformation, she had the privilege of hosting one of seven Protestant academies that were the kingdom of France, active from 1604 to 1684, and at the height of the vitality of Reformed community at the time of pastoral visits of Bishop Charles Léberon in 1634 [1] , the Catholic community as a whole was Die on the porch of the cathedral.
This thesis aims to investigate how the entanglement, or the attempt to crush Protestant communities south of Dauphiné especially Diois, Diois is broad, the portion of the Diocese of Drôme Die (Trièves, which was also part of this diocese and who had a large community Reformed has been studied in detail by Pierre Bolle in his many publications, see bibliography).
He did not intend to put it specifically in terms of Protestants, analyze their strategies of resistance, or even their heroism or martyrdom, but to identify them at the regional level the main players in the major offensive against Protestantism, whether the powers conferred civil, military or religious, or associations, as the company spread the Faith and before it the spirit of St, and the methods they used to come at the end of the Reformation "to extirpate heresy," formula as the company spread by example. And these powers are many, sometimes competing but often coordinated, and their nesting can sometimes seem intractable.
In the hierarchy of power, we begin by recalling the stewards of the Dauphiné, Pierre Cardin Le Bret and Jean-Etienne of Bouchu, then the bishops, Cosnac Daniel, Bishop of Valence and Die from 1650 to 1687 primarily for the leading role he played against the Huguenots precursor in the destruction of temples, slayer of Protestants in his performance at meetings of the clergy of France. As such it is also considered one of the promoters of the Revocation.
We will examine the role of courts and more specifically that played by the parliament of Grenoble, some chairs (there were up to ten in total) have distinguished themselves by their zeal anti-Huguenot, then that of course justice side with Justice Mage Die, the Seneschal of Crest and Présidial Valencia, whose role is withdrawn from the Parliament of Grenoble, then we will discuss in particular the role of the company to spread the Faith Grenoble, coordinator of the all-out offensive and seems to link all the powers mentioned above: at least two of Speakers of the Parliament of Grenoble, are active members, military leaders have clearly not much to deny them, meetings are often held at and in the presence of the Prince Bishop of Grenoble and the company network, just by Dauphine is impressive, and it can be relayed as needed by the other institutions of the company, in the largest cities of the kingdom. And in the case of Diois the company is informed in detail through its network of parish priests or envoys on opportunities for voluntary or forced conversions, the situation of children who appear vulnerable to conversion, it may organize the abduction, and opportunities to promote or reward the new converts that seem deserving, all succeeding the period of destruction of temples in which she played a hidden but effective.
Limits of the topic and methodology:
Even if there is no such thing as a specific region-specific strategies in Die powers against the Huguenots, and there no specificity in the nucleus itself Dioise Protestant South-Dauphine, we retained all Die - Crest - Bourdeaux sometimes overflowing into the region Nyons as coherent geographical entity forming the subject of memory, which crosses the district has roughly Die today, even if the geographical limits of historical Diois are rather vague (Bourdeaux is sometimes included and we also speak of the country Bourdeaux).
These limits are not only the dissemination of the Reformation in Lower Dauphiné, but also the research methodology: key decisions and judgments about the Huguenots Diois are mainly taken in Grenoble, big business is rarely the responsibility Justice mage or Die Seneschalsy Crest. And
consultation thousands of sheets of procedures and judgments of the Parliament of Grenoble, dozens of books of the company to spread the faith and commandments of hundreds of stewardship of the Dauphine compels people to work sorting by geographic origins of individuals (as could be called victims in the case of subjects of the spread) and these origins are not always specified, instances of non Grenoble rooms separated by territorial entity.
And these consultations do not show any difference in treatment between communities Die, Crest, and Dieulefit Bourdeaux, all strongholds of the reform, individuals are often made in groups of diverse geographical origin, mixing the Huguenots of Dauphiné down.
And this is consistent with what is known about the life of the communities of the era: the Assemblies of the desert for years 1683 - 1688, like the eternal camp in the forest of Saou (August 1683) , together Protestants from around the region. The same groups of emigrants arrested in the present department of the Isere and brought before the criminal court of parliament are from the Dauphiné often variegated: from all the current department of Drome, but often join Huguenots with Gap or Veynes or Languedoc or Montauban.
That said, the city is emblematic of Die for the French Reformation, she had the privilege of hosting one of seven Protestant academies that were the kingdom of France, active from 1604 to 1684, and at the height of the vitality of Reformed community at the time of pastoral visits of Bishop Charles Léberon in 1634 [1] , the Catholic community as a whole was Die on the porch of the cathedral.
Actors:
It is difficult in the context of a memorandum drafted in one year to be exhaustive on all stakeholders of the offensive anti-Protestant and all aspects that it has made, and to exploit the many archival documents collected. Some actors are barely mentioned, as the Jesuits Die, whose number and action are largely symbolic (there were only two long) and other actors such as the Capuchins are ignored for lack of time to treat their action as it deserves. The financial aspects of the struggle against the Protestants are less developed, although there would probably have enough data archives on confiscation and the development of property governed religionists to dedicate a memorial to one academic subject.
Similarly, as it is not possible to treat completely the action of all stewards of the province in matters of religion, we chose to focus on two, Pierre Cardin Le Bret, which according at the time of the Edict of Fontainebleau, during the crucial years from 1683 to 1686 and Etienne Jean Bouchu, often called Bouchu, who have been longest in office, which is also one for which there is more Archives, by far.
Questions of terminology:
It is not always easy to call the undertaking demolition of Protestantism that took place under Louis XIV: The term anti-Protestant persecution is not too strong, but it differs the one we have taken towards ethnic groups or specific geographical origin: there is no persecution of an ethnic group or even a line or a family as such, but a religion, or religious opinion individuals, which are rapidly away from the anger of the government as they provide sufficient evidence of conversion to RCAR and elsewhere strategy of powers is often clearly breaking the family unit, encouraging conversions separated children and women.
authorities of Dauphiné, almost all levels, have systematically tried to eradicate Protestantism (or Reform), for a variety of ways, starting by attacking the symbols, the temples and the signs of ostentatious worship, including the conduct of priests pastors [2] , then the economic pressures are made by professional bans, have increased considerably with the quartering of troops, then it is taken to the children of Protestants by an elaborate system that put the outlawed Protestant marriages and allowed parents to remove virtually all the company of the Propagation of the Faith decided, all accompanied by proselytizing and economic incentives positive, handling with equal success in the carrot over the stick. Following a major offensive against legal persons with the arrests of emigrants and with the waves of death sentences or to the galleys for secret meetings of the years 1688 and 1689, were renewed later. In fact, the collaboration of all institutional powers, civil, religious and military in this endeavor, the magnitude of the action affecting virtually all areas of life made it impossible status Protestant. This prohibition is not merely theoretical by the Edict of Fontainebleau in 1685 (whatever the Edict of Revocation leaves a reserve in the formulation of its final paragraph on "the so-called RPR which will remain in our kingdom") it is not done by the coach or the zeal of all local authorities in the Dauphiné, leaving the choice to two possibilities, a perilous exile or conversion, moreover, rarely sincere. So one might describe this company attempted systematic eradication of the Reformation in Dauphine.
Terminals time:
It was agreed that the submission is made within the period of the personal reign of Louis XIV, that is to say from 1661 to 1715, for consistency. However, in early returns of the episcopate of Bishop Cosnac Valencia needed sometimes (he was named in 1653) and the company policy of propagation of the Faith in Grenoble, one of the major players discussed in this paper , has continuity in its fight against the reform since the 1650s, as some documents be cited prior to 1661. On the other hand, action research fund conversion Dauphine, if it show a great activity in the confiscations and housing authority property of Protestants did not let show list of NC hirelings before 1723 , which is outside the agreed period.
And, not surprisingly, most of the archival material that we found on the depression of the Huguenots indicate intense activity, ranging crescendo early reign of Louis XIV until 1689, repression then not scoring as soon as the effects of the War of the League of Augsburg (From 1688 to 1697) are felt to the point that even the records of the company are spread less vocal after 1689, then a slight recovery of anti-Huguenot in the late 17th century, marked by some new edicts or enactments, and during the War of English Succession from 1701 to 1714 the Protestants of the Dauphine experiencing a relative respite.
[1] Eugene Arnaud, Histoire du Dauphiné Protestants in the sixteenth, seventeenth, and eighteenth century, in 3 volumes, Volume 2 page 326, Bishop Leberon were 40 Catholics to Die.
[2] For a stop Royal June 30, 1664, preserved in the Drôme AD Series D 71.
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