Abstract
Historical tradition and French constitutional thought together predisposed Louis XIV to preserve the special relationship between crown and Catholic Church, but his religious policies also displayed an intemperance which contrasts with the dispassionate calculation which he sought to bring to other aspects of government. This tendency was most evident when he allowed his personal convictions a formative role in religious policy, and certain of his advisers were not above manipulating the king’s spiritual disposition to their own ends. The increasing harshness with which Louis treated religious minorities, especially his Protestant subjects, suggests that the triumphant Catholicism to which he subscribed became a determinant of policy rather than an instrument of government. Louis’s personal religious commitment appears to have evolved from the routine Catholic observances of his youth to a fervent piety in his middle and later years, when he was punctilious in his religious observances, attended mass daily, and during the seasons of Advent and Lent listened to cycles of sermons given by some of the finest preachers in the country: Bourdaloue, Gaillard, Mascaron, Bossuet and others. Indeed, one historian has estimated that in the course of his personal reign Louis probably heard over one thousand Advent and Lenten sermons.1
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Notes and References
General surveys are in J. le Goff and R. Rémond (eds), Histoire de la France Religieuse (3 vols, Paris, 1988–91), ii, XIVe - XVIIIe Siècle; Mousnier, Institutions i, Chapter 7; see also
H. Phillips, Church and Culture in Seventeenth-Century France (Cambridge, 1997).
On this subject see the essays in R. Briggs, Communities of Belief Cultural and Social Tensions in Early Modern France (Oxford, 1989).
For a summary see A.G. Dickens, The Counter Reformation (London, 1968), 172–81; and Le Goff and Rémond (eds), Histoire de la France Religieuse ii, Chapter 3.
The final chapter of J. Bergin, The Making of the French Episcopate, 1589–1661 (London, 1996) indicates the situation at the beginning of Louis’s personal reign.
R. Briggs, ‘The Catholic Puritans: Jansenists and Rigorists in France’, in Communities of Belief 339–63; E Hildersheimer, Le Jansénisme en France aux XVI le et XVIIIe Siècles (Paris, 1992);
J. Plainemaison, ‘Qu’est-ce que le Jansénisme?’, in Revue Historique, 553 (1985), 117–30;
A. Sedgwick, Jansenism in Seventeenth-Century France (Charlottesville, 1977);
R. Taveneaux, La Vie Quotidienne des Jansénistes aux XVIIe et XVIIIe Siècles (Paris, 1985).
On Quietism see J-R. Armogathe, Le Quiétisme (Paris, 1973) and L. Cognet, Crépuscule des Mystiques (Paris, 1991).
On the Huguenots, E.G. Léonard, Histoire Générale du Protestantisme (3 vols, Paris, 1955–64) remains a classic; also
D. Ligou, Le Protestantisme en France de 1598 à 1715 (Paris, 1968) and
M. Prestwich (ed.), International Calvinism (1541–1715) (Oxford, 1985). The Bulletin de la Société de l’Histoire du Protestantisme Français for 1985 dedicated its issues to the Revocation of the Edict of Nantes; see also
J. Garrisson, L’Edit de Nantes et sa Révocation. Histoire d’une Intolérance (Paris, 1985);
E. Labrousse, La Révocation de l’Edit de Nantes (Paris, 1985).
The classic work on this subject is W.C. Scoville, The Persecution of Huguenots and French Economic Development 1680–1720 (Berkeley, 1960).
This is a theme developed in A. Goldgar, Impolite Learning: Conduct and Community in the Republic of Letters,1680–1750 (New Haven, Conn., 1995).
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© 1998 David J. Sturdy
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Sturdy, D.J. (1998). Louis XIV and the Churches. In: Louis XIV. European History in Perspective. Palgrave, London. https://doi.org/10.1007/978-1-349-26706-4_4
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