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Continue A religious group consisting of Calvinists from for other purposes, see Huguenot (disambiguation). Part of the series atCalvinismJohn Calvin Von Christianation Reformation Theology Theology of Epiphany Lord's Dinner Regulatory Principle Predestination Scholastication Documents Institutes of christian religion of the Confession Three forms of unity Westminster standards Systemic theology metric psalms Theologians Huldrych Charles Hodge Anglican movements Afrikaners Huguenots Pilgrims of Neo- New Calvinism New Calvinism Interfaith Organizations World ˈhjuːɡənɒts Communion of the Reformed Churches of the World Reformed Scholarship International Conference of Reformed Churches of the North American Presbyterian and Reformed Council of Calvinism also UK: /-noʊz/ - yɡ French The Huguenots were French Protestants who held on to the Reformed, or Calvinist, tradition of Protestantism. This term dates back to the early 16th century in France. It has often been used against the reformed church of France since the Protestant Reformation. The Protestant population of eastern France, in Alsace, Moselle and Montbellar, by contrast, were mostly German Lutherans. In his encyclopedia of Protestantism, Hans Hillerbrand said that on the eve of the massacre on St. Bartholomew's Day in 1572, the Huguenot community made up 10% of the French population. By 1600 it had fallen to 7-8%, and was reduced even further after the return of brutal persecution in 1685 under the decree of Louis XIV Fontainebleau. The Huguenots are believed to have been concentrated among the population in the southern and western parts of the Kingdom of France. As the Huguenots gained influence and more openly demonstrated their faith, Catholic hostility grew. This was followed by a series of religious conflicts known as the French War of Religion, periodically fought from 1562 to 1598. Huguenot was headed by Jeanne d'Albrat; her son, the future Henry IV (who later converted to Catholicism to become king); and Princes conde. The wars ended with the Nantes Decree, which grants Huguenots substantial religious, political and military autonomy. The Uprisings of the Huguenots in the 1620s led to the abolition of their political and military privileges. They maintained the religious provisions of Nantes until the reign of Louis XIV, which gradually increased the persecution of Protestantism until he issued Fontainebleau (1685). This put an end to the legal recognition of Protestantism in France, and the Huguenots were forced either to convert to Catholicism (perhaps as nicodemites) or to flee as refugees; they were subjected to cruel dragon nods. Louis XIV claimed that the number of French Huguenots had shrunk from about 900,000 or 800,000 adherents to just 1,000 or 1,500. He exaggerated the decline, but the dragon gums were devastating to the French Protestant community. The rest of the Huguenots faced continued persecution under Louis XV. By the time he was killed in 1774, Calvinism was almost eliminated in France. Persecution of Protestants officially ended with the Versailles decree signed by Louis XVI in 1787. Two years later, with the Revolutionary Declaration of Human Rights and Citizen 1789, Protestants were granted equal rights as citizens. The etymology of huguenots crosses the term used initially in ridicule, Huguenot has an unclear origin. Various hypotheses are promoted. The term may have been a combined reference to Swiss politician Bezanson Gug (died 1532) and the religiously controversial nature of Swiss republicanism at the time. It used a pejorative pun on the name Hugues by way of the Dutch word Huisgenoten (literally housemates), referring to the connotations of several related words in the German Eidgenosse (Confederate in the sense of citizen of one of the state of the Swiss Confederation). In St. Petersburg was the reception house of John Calvin and the center of the Calvinist movement. In the Geneva guga, although he was a Catholic, he was the leader of the Confederate Party, the so-called because she advocated independence from the Duke of Savoy. It sought an alliance between the city-state and the Swiss Confederation. Huguenot's label was allegedly first used in France by those conspirators (all of them aristocratic members of the Reformed Church) who were involved in the 1560 conspiracy: a thwarted attempt to wrest power in France from the influential and zealously Catholic house of Giese. This measure would contribute to the development of relations with the Swiss. O.I.A. Roche promoted this idea among historians. In his book Days of the Vertical World, The History of the Huguenots (1965), he wrote that Huguenot is a combination of Dutch and German. In the Dutch-speaking north of France, Bible students gathered in each other's homes for secret study were called Huis Genoten (housemates), while on the Swiss and German borders they were called Eid Genossen, or sworn comrades, i.e. persons associated with each other by the oath. Galliated in Guguenot, often used deprecatingly, the word became, during two and a half centuries of terror and triumph, an icon of enduring honor and courage. Some do not agree with such a double or triple linguistic origin. Janet Gray argues that for the word has spread to general use in France, France, must have originated there in French. Hugues Hypothesis argues that the name was derived by an association with Hugues Capet, King of France,3 that reigned long before the Reformation. The Gaulians considered him a noble man who respected the dignity and lives of people. Janet Gray and other proponents of the hypothesis suggest that the name huguenote would be roughly equivalent to little Hugo, or those who want Hugo. The flag of the French Huguenots In this last connection, the name may suggest a pejorative conclusion of superstitious worship; Popular fantasies believed that Huguon, the gate of King Hugo, haunted the ghost of le roi Huguet (regarded by Catholics as the infamous scoundrel) and other spirits. Instead of being in Purgatory after death, according to Catholic doctrine, they returned to cause harm to live at night. It is reported that the claims of the forms (these supposedly reformed) were gathered at night in Tours, both for political purposes and for prayer and singing of psalms. Reguier de la Plancha (d. 1560) in his De l'Estat de France offered the following report on the origin of the name, as quoted by The Cape Monthly: Reguier de la Plancha explains it as follows: The name huguenand was given to those of religion during the Amboise case, and they had to keep it until now. I will say a word about it to settle the doubts of those who have lost their way in search of its origin. The superstition of our ancestors, for twenty or thirty years about that, was such that in almost all the cities in the kingdom they had the idea that certain spirits had passed their purgatory in this world after death, and that they went through the city at night, striking and burning up many of the people they found on the streets. But the light of the gospel made them disappear, and teaches us that these spirits were street strollers and bullies. In Paris, the spirit was called le moine bourrh; in Orleans, le Mulet is dressed; in Blois-le-loop garon; at Tours, Le Roy Huguet; and so on in other places. Now, it happens that those they called Lutherans were at that time so narrowly observed during the day that they had to wait until night to gather, in order to pray to God, to preach and receive the Holy Sacrament; so, although they did not frighten anyone or harm anyone, the priests, through ridicule, made them successors to those spirits that roam at night; and thus, this name is quite common in the mouths of the population to designate the evangelical huguenands in the country Tourraine and Amboyse, it became in vogue after this venture . Some have speculated that the name was obtained, with similar intended contempt, from les guenon de Hus (monkey or monkey Of Jan Gus). By 1911, there was still no consensus in the on this interpretation. Symbol of the Huguenots Cross the cross is the distinctive emblem of the Huguenots (croix huguenote). It is now an official symbol of the Protestant form (French Protestant church). Descendants of Huguenots sometimes show this symbol as a sign of intelligence (recognition) between them. The demography of 16th-century religious geopolitics on the map of modern France. Under the control of the Huguenot nobility, contested between Huguenots and Catholics, the Catholic nobility of the Lutheran majority of the region, the issue of demographic power and the geographical spread of the reformed tradition in France was covered in various sources. Most of them agree that the Population of the Huguenots reached 10% of the total population, or approximately 2 million people, on the eve of the massacre on St. Bartholomew's Day in 1572. John Calvin's new teachings attracted much of the nobility and the urban bourgeoisie. After John Calvin introduced the Reformation in France, the number of French Protestants steadily increased to ten percent of the population, or approximately 1.8 million people, during the decade between 1560 and 1570. During the same period, there were about 1,400 Reformed churches in France. Hans J. Hillerbrand, an expert on the subject, in his encyclopedia of Protestantism: a 4-volume set claims that the Huguenot community reached up to 10% of the French population on the eve of the massacre on St. Bartholomew's Day, declining to 7 to 8% by the end of the 16th century, and further after heavy persecution began once again with the repeal of the decree of Nantes Louis XIV of France in 1685. Among the nobles, Calvinism peaked on the eve of the St. Bartholomew's Day massacre. Since then, it has been drastically reduced, as Huguenots are no longer allowed by both the French royal and Catholic masses. By the end of the 16th century, the Huguenots made up 7-8% of the total population, or 1.2 million people. By the time Louis XIV abolished the Nantes Decree in 1685, the Huguenots were between 800,000 and 1 million people. The Huguenots controlled large areas in the south and west of France. In addition, many areas, especially in the central part of the country, were also contested between French reformists and Catholic nobles. Demographically, there are some areas where the entire population has been reformed. These include villages in and around the central massif, as well as the area around the Dordogne, which used to be almost completely reformed too. John Calvin was French and himself is largely responsible for the introduction and dissemination of the reformed tradition in France. He wrote in French, but unlike Protestant development in Germany, where Lutheran scriptures were widespread and could be read by an ordinary man, this was not the case in France, where only nobles accepted a new faith and people Catholic. This is true for many areas in the west and south controlled by the Huguenots. Although a relatively large part of the peasant population became reformed there, the people, in general, still remained the Majority Catholic. In general, the presence of the Huguenots was largely concentrated in the western and southern parts of the French kingdom, as the nobles there ensured the practice of a new faith. These include Languedoc-Russillon, Gascony and even a strip of land that stretched in the Dauphine. The Huguenots lived on the Atlantic coast at and also spread to the provinces of Normandy and Puita. In the south, cities such as Castre, Montauban, Montpellier and Nimes were strongholds of the Huguenots. In addition, a dense network of Protestant villages is the impoverishment of the rural mountainous district of Sevennes. Inhabited by the , it continues to be the foundation of French Protestantism. Historians estimate that about 80% of all Huguenots lived in western and southern France. Today, there are several reformed communities around the world that still maintain their Huguenot identity. In France, Calvinists in the United Protestant Church of France, as well as some in the Protestant Reformed Church of Alsace and Lorraine consider themselves Huguenots. The rural Huguenot community in the Sevennth, which rose in 1702, is still called the Kamizards, especially in historical conditions. Huguenot exiles in the United Kingdom, the United States of America, Australia and a number of other countries continue to maintain their identity. The emigration and diaspora The bulk of the Huguenot emigrants moved to Protestant states such as the Dutch Republic, England and Wales, Protestant-controlled Ireland, the Channel Islands, Scotland, Denmark, Sweden, Switzerland, the Brandenburg Electoral District and the Palatinata Constituency in the Holy Roman Empire, and the Duchy of Prussia. Some fled as refugees to the Dutch caps colony in southern Africa, the Dutch East Indies, the Caribbean colonies and several Dutch and British colonies in North America. Several families went to Orthodox Russia and Catholic quebec. After centuries, most Huguenots assimilated into the various societies and cultures where they settled. The remnants of the communities in Sevennes, most of the reformed members of the United Protestant Church of France, the French members of the mainly German Protestant Reformed Church of Alsace and Lorraine, as well as the Huguenot diaspora in England and Australia, still retain their beliefs and designation of the Huguenots. Year Number of Huguenots in France 1519 Nobody 18 1560 1,800,000 1572 2,000,000 1600 1,200,000 1685 900,4000 1700 100,000 or less 'citation necessary' 2013 300,000 The story of the Origin of the Persecution of Waldensians in the Murindol Massacre in 1545 Accessibility Bible in Folk languages is important Protestant movement and the development of the Reformed Church in France. The country had a long history of fighting the papacy (see Avignon Papacy, for example) by the time the Protestant Reformation finally arrived. Around 1294, the French version of Scripture was prepared by the Catholic priest Guyard de Moulin. In 1487, a two-volume illustrated folio-paraphrase version based on his manuscript, written in Paris, was printed in Paris. The first known translation of the Bible into one of The Regional Languages of France, Arpitan or Franco-Provence, was prepared by the 12th century reformer Peter Waldo (Pierre de Vod). The Waldens became more militant, creating fortified areas, as in Cabrier, possibly attacking the abbey. They were suppressed by Francisco I in 1545 during the Murindol Massacre. Other predecessors of the Reformed Church were pro-reform and Gallic Catholics, such as Jak Lefebvre (about 1455-1536). Gallicans briefly achieved the independence of the French church, the principle that the religion of France can not be controlled by the bishop of Rome, a foreign power. During the Protestant Reformation, Lefebvre, a professor at the University of Paris, published his French translation of the New Testament in 1523 and then the entire Bible in French in 1530. William Farel was a student of Lefebvre, who became the leader of the Swiss Reformation, creating a Protestant republican government in Jean Kauvin (John Calvin), another student of the University of Paris, also converted to Protestantism. Long after the sect was suppressed by Francisco I, the remaining French Waldens, then mainly in the Luberon region, sought to join The Tree, Calvin and the Reformation, and Olivetan published a French Bible for them. The French Confession of 1559 demonstrates a distinctly Calvinist influence. Although Huguenots are usually grouped into one group, in fact there are two types of Huguenots. Since the Huguenots had political and religious goals, it was common to call Calvinists Huguenots of religion and those who opposed the monarchy, Huguenots of the state who were mostly nobles. The Gugenots of religion were influenced by the works of John Calvin and founded Calvinist synods. They were determined to put an end to religious oppression. The Huguenots of the state opposed the monopoly of power of the Giz family and wanted to attack the power of the crown. This group of Huguenots from southern France often had problems with the strict Calvinist principles, which are outlined in many letters by John Calvin to languedoc synods. Criticism and conflict with the Catholic Church See also: Criticism of the Catholic Church, like other religious reformers of the time, the Huguenots believed that The Catholic Church needed a radical purge of its impurities, and that the Pope represented a secular kingdom that sat in mocking tyranny over the things of God, and was ultimately doomed. Rhetoric like this became fiercer as events unfolded, and eventually sparked a backlash in the Catholic establishment. Fanatically opposed to the Catholic Church, the Huguenots attacked priests, monks, nuns, monastics, images and church buildings. Most of the cities in which the Huguenots got to hold saw iconoclasts riots in which altars and images in churches and sometimes the buildings themselves were demolished. Ancient relics and texts were destroyed; the bodies of the saints were exhumed and burned. In the cities of Bourget, Montauban and Orleans, there was considerable activity in this regard. After that, the Huguenots became the final political movement. Protestant preachers rallied a significant army and formidable cavalry, which came under the leadership of Admiral Gaspar de Coligny. Heinrich of Navar and the House of Bourbons teamed up with the Huguenots, adding wealth and territorial reserves to a Protestant force that at its heyday grew to sixty fortified cities, and posed a serious and constant threat to the Catholic crown and Paris over the next three decades. The Catholic Church in France and many of its members opposed the Huguenots. Some Huguenot preachers and parishioners were attacked as they tried to meet for worship. The height of this persecution was the massacre on St. Bartholomew's Day in August 1572, when between 5,000 and 30,000 people were killed, although there were major political reasons for this, as some of the Huguenots were nobles trying to establish separate centers of power in the south of France. In response to the French Catholics, the Huguenots had their own militia. Reformation and growth at the beginning of his reign, Francis I (reign 1515-1547) pursued the old, pre-prog Protestant movement of the Waldens in southeastern France. Francis initially defended dissident Huguenots from parlementary measures aimed at destroying them. However, after the Poster Case of 1534, he distanced himself from the Huguenots and their protection. The number of Huguenots grew rapidly between 1555 and 1561, mainly among nobles and townspeople. During this time, their opponents for the first time christened the Protestants Huguenots; but they called themselves reformers, or reformed. They organized their first national synod in 1558 in Paris. By 1562, the estimated number of Huguenots had reached about two million, concentrated mainly in western, southern and parts of central France, compared with about sixteen million Catholics during the same period. Persecution reduced the number of Huguenots who remained in France. War of Religion Main article: war of religion as both gaining influence and showing his faith more openly, Roman Catholic hostility towards them grew, although the French crown offered increasingly liberal political concessions and decrees of tolerance. After the accidental death of Henry II in 1559, his son succeeded as King Francis II along with his wife, the queen-wife, also known as Mary, the queen of Scotland. During the eighteen months of Francis II's reign, Mary encouraged the policy of rounding up the French Huguenots on charges of ersia and putting them before Catholic judges, as well as using torture and arson as punishment for dissenters. Mary returned to Scotland as a widow in the summer of 1561. In 1561, the Order of the Orleansers announced the end of persecution, and in January 1562, the order of Saint-Germain for the first time officially recognized the Gugenots. However, these measures masked the growing tension between Protestants and Catholics. (quote necessary) Civil Wars huguenots of mass destruction of Catholics in Michelad in Nemes These tensions stimulated eight civil wars, interrupted by periods of relative calm, between 1562 and 1598. With each break in the world, the Huguenots' confidence in the Catholic throne diminished and the violence became more severe, and the demands of the Protestants became greater until a prolonged cessation of open hostility in 1598. Wars gradually took on a dynastic character, pushing into an extended feud between the houses of the Bourbons and Giese, both of which, in addition to holding rival religious views, put the claim to the French throne. The Crown occupied by the House of Valua generally supported the Catholic side, but sometimes switched to Protestantism when it was politically expedient. Millet's painting The Guguenot on St. Bartholomew's Day began with the massacre of Vassy on March 1, 1562, in which dozens of Huguenots were killed and about 200 people were injured. It was this year that some Huguenots destroyed the tomb and remains of St. Irenei (d. 202), an early ecclesiastical father and bishop who was a disciple of Polycarp. Michelada Huguenots vs. Catholics was later, on September 29, 1567. Massacre on St. Bartholomew's Day on St. Bartholomew's Day, massacre of French Protestants (1572). It was the culmination of the French wars of religion, which were brought to an end by the decree of Nantes (1598). In 1620 the persecution was renewed and continued until the French Revolution in 1789. Main article: The massacre of St. Bartholomew's Day In what became known as the Day of the Massacre of St. Bartholomew August 24 - October 3, 1572, Catholics killed thousands of Huguenots in Paris and similar massacres took place in other cities in the following weeks. The main provincial cities experiencing massacres were Aix, Bordeaux, Bourget, Orleans, Rouen, Toulouse and Trois. Although the exact death toll across the country is unknown, between 2,000 and 3,000 Protestants were killed in Paris on August 23-24, and another 3,000 to 47 in the French provinces. By 17 September alone, almost 25,000 Protestants had been killed in Paris alone. Outside Paris, the killings continued until 3 October. The amnesty, announced in 1573, pardoned the perpetrators. Edicle of Nantes Main article: The decree of Nantes Henry IV, as Hercules defeat Lernaean Hydra (i.e. the Catholic League), Toussaint Dubreuil, about 1600 Model War, and then brief periods of peace, lasted another quarter of a century. The war was finally suppressed in 1598, when Heinrich of Navarski, succeeding on the French throne as Henry IV, and renounced Protestantism in favor of Roman Catholicism to obtain the French crown, issued the Nantes Decree. The decree confirmed Catholicism as a state religion of France, but gave Protestants equality with Catholics under the throne and the degree of religious and political freedom in their possessions. The decree simultaneously protected Catholic interests, preventing the creation of new Protestant churches in Catholic-controlled regions. With the proclamation of Nantes and the subsequent protection of the rights of the Huguenots, the pressure to leave France has subsided. However, over time, the execution of the Decree became more and more irregular, making life so unbearable that many fled the country. By the mid-1660s, France's population had declined to 856,000, most of whom lived in rural areas. The highest concentration of Huguenots at this time lived in the areas of Gyennen, Centonge-Aunis Angumua and Poitou. Montpellier was one of the most important of the 66 villes de sere (cities of protection/protected cities) that the 1598 Decree granted to the Huguenots. The city's political institutions and university were handed over to the Huguenots. Tensions with Paris led to the siege of the Royal Army in 1622. Peaceful conditions called for the dismantling of urban fortifications. A royal citadel was built and the university and consulate were adopted by the Catholic Party. Even before the decree of Ales (1629), Protestant rule was dead, and Ville de Serete was no longer there. The expulsion of 300 Protestant families from La Rochelle in November 1661 by 1620 the Huguenots were on the defensive, and the government was increasingly under pressure. A series of three small civil wars known as the Huguenot uprisings erupted, mainly in southwestern France, between 1621 and 1629, in which reformed areas rebelled against royalty. The uprising took place ten years after his death Henry IV, Huguenot before converting to Catholicism, who defended the Protestants through the decree of Nantes. His successor Louis XIII, during the regency of his Italian Catholic mother Maria de Medici, was more intolerant of Protestantism. In response, the Huguenots establish independent political and military structures, establish diplomatic contacts with foreign powers and openly rebel against the central government. The uprisings were inexorably suppressed by the French crown. (quote necessary) The decree of The Fontainebleau louis XIV came to the throne in 1643 and acted increasingly aggressively to force the Huguenots to turn. First, he sent missionaries with the support of a fund to financially reward converts to Catholicism. He then imposed penalties, closed Huguenot schools and excluded them from favoured occupations. Aggravating, he established dragon gums, which included the occupation and looting of Huguenot homes by military forces, in an attempt to forcibly convert them. In 1685, he issued the Fontainebleau Ordinance, repealing the Nantes Decree and declaring Protestantism illegal. The review prohibited Protestant services, demanded the education of children as Catholics and prohibited emigration. This proved disastrous for the Huguenots and costly for France. This led to civil bloodshed, disrupted trade and led to the illegal flight of hundreds of thousands of Protestants, many of whom were intellectuals, doctors and business leaders whose skills were transferred to Britain, as well as Holland, Prussia, southern Africa and other places where they fled. 4000 emigrated to the where they settled, especially in , the River Valley in eastern , and . The British authorities welcomed the French refugees by providing money from both public and private institutions to assist in their resettlement. Those Huguenots who remained in France were subsequently forcibly converted to Catholicism and were called converts. The Huguenots (estimated to be between 200,000 and 1,000,000 euros) then fled to Protestant countries: England, the Netherlands, Switzerland, Norway, Denmark and Prussia, whose Calvinist great voter Frederick William welcomed them to help rebuild his war-torn and uninhabited country. After this exodus, the Huguenots remained in large numbers only in one region of France: in the harsh region of Sevennes in the south. There were also some Calvinists in the Alsace region, which then belonged to the Holy Roman Empire of the German nation. In the early 18th century, a regional group known as the Kumisards (who were the Huguenots of the Central Region Mountain Range) rebelled against the Catholic Church, burning churches and killing clergy. It took many years of French troops to hunt down and destroy all the Camisards gangs, between and 1709. End of persecution See also: Persecution of the Huguenots under Louis XV and the French Revolution The Death of Jean Calas, which was broken on a wheel in Toulouse, March 9, 1762 Protestantism of the 1760s was no longer the favorite religion of the elite. By that time, most Protestants were Seven Peasants. It is still illegal, and although the law is rarely enforced, it can be a threat or a hindrance to Protestants. The Calvinists lived mainly in Midi; some 200,000 Lutherans, accompanied by some Calvinists, lived in the newly acquired Alsace, where the Treaty of Westphalia of 1648 effectively protected them. Persecution of Protestants decreased in France after 1724, finally ending the Versailles decree, commonly called the Decree of Tolerance, signed by Louis XVI in 1787. Two years later, with the Declaration of Human Rights and Citizen 1789, Protestants were granted equal rights as citizens. The right to return to France in the 19th and 20th centuries The Government called on the descendants of the exiles to return, offering them French citizenship in law of 15 December 1790: All persons born in a foreign country and descended to any degree by a Frenchman or women expelled from the country for religious reasons, are declared French citizens (naturels'franis) and will enjoy the rights attached to this quality if they return to France, establish their residency there and take a civil oath. Article 4 of the Citizenship Act of 26 June 1889 states: Descendants of families prohibited by the repeal of the Nantes Ordinance will continue to benefit from the Act of 15 December 1790, but provided that a nominal decree must be issued for each applicant. This decree will only have its implications for the future. Foreign descendants of the Huguenots lost their automatic right to French citizenship in 1945 (by force Ordonnance n' 45-2441 du 19 octobre 1945, which repealed the Citizenship Act of 1889). Article 3 states: This statement, however, does not affect the validity of a person's past actions or rights acquired by third parties on the basis of previous laws. In the 1920s and 1930s, members of the far-right Action Francaise movement expressed a strong animus against the Huguenots and other Protestants in general, as well as against Jews and Freemasons. They were seen as groups supporting the French Republic, which The Actions of Francaise sought to overthrow. During World War II, the Huguenots, led by Andre Trosme, helped save many Jews in the village of Le Chambon-sur-Lygnon in Sevennes. They hid them in secret places or helped them get out of Vichy-France. Andre Trokme preached against discrimination when the Nazis gained power in neighboring Germany, and urged his Protestant Huguenot congregation to hide Jewish refugees from the Holocaust. (quote At the beginning of the 21st century there were about one million Protestants in France, which is about 2% of its population. Most of them are concentrated in Alsace in northeastern France and in the mountainous region of Sevennes in the south, which still consider themselves Huguenots. (quote necessary) Polls show that Protestantism has grown in recent years, although this is primarily due to the expansion of evangelical Protestant churches, which especially have adherents among immigrant groups, which are generally considered to be different from the French population of the Huguenots. The diaspora of French Australians still considers themselves Huguenots, even after centuries of exile. Long integrated into Australian society, it is encouraged by the Huguenot Society of Australia to embrace and preserve its cultural heritage, with the support of the Society's genealogical research services. In the United States, there are several groups and societies of Huguenot worship. The American Huguenot Society is headquartered in New York and has a broad national membership. One of the most active Huguenot groups is in Charleston, . While many American Huguenot groups worship in borrowed churches, the congregation in Charleston has its own church. Although the services are held mainly in English, each year the church holds an annual French service, which is held exclusively in French, using the adaptation of the liturgy Neufchatel (1737) and Vallangin (1772). Usually the annual French service takes place on the first or second Sunday after Easter to mark the signing of the Nantes Decree. Exodus Most French Huguenots were either unable or unwilling to emigrate to avoid being forced into Catholicism. As a result, more than three-quarters of the Protestant population of 2 million people were converted, 1 million people and 500,000 fled the exodus. Early emigration to the colony See also: and French Etching Fort Carolina First Huguenots to leave France sought freedom from persecution in Switzerland and the Netherlands. (quote needed) The Huguenot Group was part of the French colonizers who arrived in Brazil in 1555 to find The French Antarctic. Several ships, carrying about 500 people, arrived at Guanabara Bay, a modern-day Rio de Janeiro named Fort Coligny, was built to protect them from attack by Portuguese troops and Brazilian natives. It was an attempt to create a French colony in South America. The fort was destroyed in 1560 by the Portuguese, who captured part of the Huguenots. The Portuguese threatened their Protestant prisoners with death if they did not outweigh Catholicism. Huguenots of Guanabara, as they are now known, have produced such a famous confession of faith to explain their beliefs. The Portuguese executed them. South Africa Huguenots in South Africa Individual Huguenots settled on the Cape of Good Hope as early as 1671; the first documented was Francois Willion (Viljoen). The first Huguenot to arrive at the Cape of Good Hope was Maria de la Kelery, the wife of the general Jan van Rifek (and the daughter of the Walloon Church Minister), who arrived on April 6, 1652, to establish a settlement on what is today's Cape Town. The couple left for Batavia ten years later. But it was not until December 31, 1687 that the first organized group of Huguenots sailed from the Netherlands to the post of the Dutch East India Company on the Cape of Good Hope. The largest part of the Huguenots, who settled on the cape, arrived between 1688 and 1689 on seven ships as part of organized migration, but many arrived as early as 1700; their numbers have since decreased, while only small groups have arrived. A monument to Franshuku in the Western Cape Province, South Africa, many of these settlers gained land in an area later called Franshuk (Dutch for French Corner), in the present-day western Cape province of southern Africa. On April 7, 1948, a large monument was unveiled in Franshuk to commemorate the arrival of the Huguenots in South Africa. The Huguenot Memorial Museum was also built there and opened in 1957. The official policy of the Dutch governors of East India is to integrate the Huguenots and the Dutch communities. When Paul Roux, a pastor who arrived with the main Group of Huguenots, died in 1724, the Dutch administration, as a special concession, allowed another French cleric to take his place for the benefit of the elderly, who spoke only French. But with assimilation, for three generations the Huguenots generally adopted Dutch as their first and native language. Many farms in the western Cape province in southern Africa still bear French names. Many families today, mostly Afrikaans-speaking, have surnames indicating their French hugues. Examples include: Blignaut, Cilliers, Cronje, de Clercq, de Villiers, du Plessis, Du Pres, du Rrant (Durand), du Toua, Duvenhage (Du Vinage), Frank, Fuce, Foury (Flerit), Gervais, Guillaume Malan, Malherbe, Mare, Marie, Minnaar (Mesnard), Nell, Nado, Northier (Nordier), Pienaar (Pinard), Reif (Reif), Rossouw (Russo), Tagliaard (Tayyar), the Terblanca wine industry in southern Africa owes a significant debt to the Huguenots, some of whom had vineyards in France, or were brandy distillers, and used their skills in their new home. North America Additional information: Etching Fort Carolina French Huguenot made two attempts to create a refuge North America. In 1562, naval officer Gene Ribo led an expedition that explored Florida and the modern southeastern United States, and founded the Charlesfort outpost on Parris Island, North Carolina. The French war of religion ruled out a return flight, and the outpost was abandoned. In 1564, former Ribo Lieutenant Rene Hulein de Laudonnier began his second journey to build a colony; he founded Fort Caroline in what is now Jacksonville, Florida. The war at home again ruled out a mission to replenish the reserves, and the colony struggled. In 1565, the Spaniards decided to force their claim to La Florida, and sent Pedro Menendez de Avila, who created the settlement of St. Augustine near Fort Carolina. Menendez's forces defeated the French and executed most Protestant prisoners. The Walloon Monument in Battery Park, Manhattan, New York Barred by the government from settling in , the Huguenots led by Jesse de Forest, sailed to North America in 1624 and settled instead in the Dutch colony of New York (later incorporated in New York and New Jersey); as well as the colonies of Great Britain, including Nova Scotia. Several families in New Amsterdam were of Huguenot origin, often immigrating as refugees to the Netherlands in the last century. In 1628, the Huguenots established a congregation under the guise of the French church L'eglise a la Nouvelle-Amsterdam (French church in New Amsterdam). This parish continues today as L'Eglise du Saint-Espryt, is now part of the Episcopal Church (United States) (Anglican) Communion, and welcomes French-speaking New Yorkers from all over the world. Upon arrival in New Amsterdam, the Huguenots were offered land directly opposite Manhattan on for permanent settlement and chose the harbor at the end of Newtown Creek, becoming the first Europeans to live in , then known as Boswick, in an area now known as Bushwick. The house of Jean Hasbrouck (1721) on Huguenot Street in New Paltz, the Huguenot immigrants of New York did not disperse or settle in different parts of the country, but rather formed three societies or congregations; one in , another 21 miles north of New York City in a city they named New Rochelle, and a third further upstate to New Palz. Huguenot Street Historic District in New Patz has been designated the National Historic Landmark Site and contains one of the oldest streets in the United States. A small group of Huguenots also settled on the southern shore of Staten Island along New York Harbor, for which the current Guguenot district was named. Huguenot refugees also settled in the Delaware Valley in Eastern Pennsylvania and Hunterdon County, New Jersey, in 1725. The French quarter in New Jersey bears the trail of early settlers. New Rochelle, located in Westchester County on the north shore of Long Island Sound, be a great Huguenot location in New York. They are said to have landed on the coast of the Davenports-Nek peninsula called Bauffet's Point after a trip from England, where they had previously taken refuge due to religious persecution, four years before the repeal of the Nanta ordinance. They purchased from John Pell, Lord of Pelham Manor, a plot of land consisting of six thousand hundred acres with the help of Jacob Leisler. It was named New Rochelle after La Rochelle, their former strong host in France. A small wooden church was first erected in the community and then a second church, which was built of stone. Before erecting it, strong men often walked twenty-three miles on Saturday night, a distance from New Rochelle to New York, to attend sunday's service. The church was eventually replaced by a third, Trinity Holy. Paul's Episcopal Church, which contains relics including the original bell from the French Huguenot church Eglise du St. Esperit on Pine Street in New York, which is preserved as a relic in the tower room. The Huguenot Cemetery, or Huguenot Burial, has since been recognized as a historic cemetery, which is the final resting place for a wide range of Huguenot founders, early settlers and prominent citizens dating back more than three centuries. Some Huguenot immigrants settled in central and eastern Pennsylvania. They assimilated with predominantly Pennsylvania German area settlers. In 1700, several hundred French Huguenots migrated from England to the , where King William III of England promised them land grants in Lower Norfolk County. When they arrived, the colonial authorities suggested they instead land 20 miles above James River Falls, in the abandoned village of Monacan, known as Manakin Town, now in Gohland County. Some settlers landed in the present county of Chesterfield. On May 12, 1705, the Virginia General Assembly passed a law naturalizing 148 Huguenots still living in Manakintown. Of the original 390 settlers in the isolated settlement, many died; others lived outside the city on English-style farms; and others moved to different areas. Gradually they married their English neighbors. Through the 18th and 19th centuries, descendants of the French migrated west to Piedmont, and through Appalachia to the west that became Kentucky, Tennessee, Missouri and other states. In the Manakintown area, the Huguenot Memorial Bridge across the James River and Huguenot Road were named after them, as were many local features, including several schools, including Guguenot High School. The French Huguenot Church in Charleston, North Carolina, in the early years, many Huguenots also settled in the area of present-day Charleston, North Carolina. In the The Rev. Elie Prioleu of Ponce, France, was one of the first to settle there. He became the pastor of the first Huguenot church in North America in this city. After the abolition of Nantes in 1685, several Huguenots, including Edmund Bohun from Suffolk, England, Pierre Baco of Touraine France, Jean Postell of Dieppe France, Alexander Pepin, Antoine Poitevin of Orsement France and Jacqueline de Bordeaux of Grenoble, immigrated to the Charleston-Orange area. They have been very successful in marriage and property speculation. After turning to the British Crown in 1697 for the right to own land in the Barons, they prospered as slave owners on the plantations of Cooper, Ashep, Ashley and Santi River, which they acquired from the British Landgrave Edmund Bellinger. Some of their descendants moved to the Deep South and Texas, where they developed new plantations. The French Huguenot Church of Charleston, which remains independent, is the oldest ever active Congregation of the Huguenots in the United States. L'Eglise du Saint-Esprit in New York, founded in 1628, is older, but it left the French Reform movement in 1804 to become part of the Episcopal Church. Most Huguenot congregations (or individuals) in North America end up associated with other Protestant denominations with larger members. The Huguenots quickly adapted and often married outside their immediate French communities, leading to their assimilation. Their descendants in many families continued to use French names for their children in the nineteenth century. Assimilated, the French made a significant contribution to the economic life of the United States, especially as merchants and artisans at the end of the colonial and early federal periods. For example, E.I. du Pont, a former student of Lavoisier, founded the Eleuthera Gunpowder Factory. Howard Hughes, a well-known investor, pilot, filmmaker and philanthropist, was also of Huguenot descent and a descendant of the Rev. John Gano. Paul Revere was a descendant of Huguenot refugees, as was Henry Lawrence, who signed the Confederate Articles for ; Jack Jewett, who traveled from Cuckoo's Tavern to warn Thomas Jefferson and others that Tarleton and his men were on their way to arrest him for crimes against the king; The Rev. John Gano was a chaplain of the Revolutionary War and a spiritual adviser to George Washington; Francis Marion, as well as a number of other leaders of the American Revolution and then statesmen. The last active Congregation of the Huguenots in North America worships in Charleston, North Carolina, in a church that dates back to 1844. The Huguenot Society of America supports the Manakin Episcopal Church in Virginia as a historic shrine with rare services. The society has chapters in many states, with one in Texas being the largest. Conversational language spoke French on arrival in American colonies, but after two or three generations, they switched to English. They do not promote French-language schools or publications and have lost their historical identity. In upstate New York, they teamed up with the Dutch reformed community and switched first to Dutch and then to English in the early 19th century. In colonial New York, by 1730 they had switched from French to English or Dutch. The Netherlands Some Huguenots fought in the Low Countries together with the Dutch against in the early years of the Dutch uprising (1568-1609). The Dutch Republic quickly became a place for exiles of the Huguenots. Early connections were already visible in the Apologetics of William of the Pacific, condemning the Spanish Inquisition, which was written by his court minister, Huguenot Pierre L'Oyseleur, Lord Villiers. Louise de Coligny, daughter of slain Huguenot leader Gaspar de Coligny, married William Tikh, leader of the Dutch (Calvinist) uprising against Spanish (Catholic) rule. As both spoke French in everyday life, their court church in Prinsenhof in Delft held services in French. This practice continues to this day. Prinsenhof is one of the 14 active Walloon churches of the Dutch Reformed Church (now a Protestant church in the Netherlands). The ties between the Huguenots and the military and political leadership of the Dutch Republic, the House of Orange-Nassau, which had existed since the early days of the Dutch uprising, helped to support many of the early Huguenot settlements in the colonies of the Dutch Republic. They settled on the Cape of Good Hope in South Africa and New Niederland in North America. Stadtholder William III Orange, who later became King of England, became the strongest opponent of King Louis XIV after the French attacked the Dutch Republic in 1672. William formed the Augsburg League as a coalition to oppose Louis and the French state. Consequently, many Huguenots regarded the rich and Calvinist-controlled Dutch Republic, which also, as happened, led opposition to Louis XIV as the most attractive country to be exiled after the abolition of Nantes. Many French-speaking Calvinist churches (called Walloon churches) were also found there. Following the repeal of the Nantes Decree in 1685, the Dutch Republic accepted the largest group of Huguenot refugees, estimated at between 75,000 and 100,000. Among them were 200 pastors. Most of them came from northern France (Brittany, Normandy and Picardy, as well as West Flanders (later French Flanders), which was annexed from the southern Netherlands by Louis XIV in 1668-78). Many of them came from the Sevennes region, for example, from the village of Fraissinet de Loeser. It was a huge influx, as the entire population of the Republic of the Dutch was about 2 million people. Man. This time. Around 1700, it was estimated that almost 25% of Amsterdam's population was Huguenots. In 1705, Amsterdam and the West Frisium region were the first districts to grant full rights to Huguenot immigrants, followed by the entire Dutch Republic in 1715. Huguenots from the very beginning married to the Dutch. One of the most famous Huguenot refugees in the Netherlands was Pierre Beile. He began teaching in Rotterdam, where he finished writing and publishing his multivolume masterpiece ,Historical and Critical Dictionary. It became one of the 100 founding texts of the Library of Congress. Some descendants of Huguenots in the Netherlands may be marked with French surnames, although they usually use Dutch names. Due to the Huguenots' early ties to the leadership of the Dutch Uprising and their own involvement, some of the Dutch patricians are of partly Huguenot origin. Some Huguenot families have kept different traditions, such as the celebration and celebration of their patron saint St. Nicholas, similar to the Dutch holiday of Sint Nikolaas (Sinterklaas). Britain and Ireland's England Huguenot weavers home in Canterbury As a major Protestant nation, England patronized and helped protect the Huguenots, beginning with the queen Elizabeth I in 1562. There was a small naval Anglo-French war (1627-1629), in which England supported the French Huguenots against King Louis XIII of France. Around 40,000 to 50,000 settled in England, mostly in seaside towns in the south, with the largest concentration in London, where they accounted for about 5% of the total population in 1700. Many others went to American colonies, especially South Carolina. Among immigrants, there were many skilled artisans and entrepreneurs who contributed to the economic modernization of their new home, in an era when economic innovation was passed on by people rather than print jobs. The British government ignored complaints from local masters about favouritism towards foreigners. Immigrants were well assimilated in terms of english language use, joining the Church of England, mixed relationships, and business success. They founded the silk industry in England. Many of them became private tutors, school masters, traveling tutors and owners of riding schools, where they were hired by the upper class. In relative terms, it was one of the biggest waves of immigration ever by one ethnic community to the UK. Andrew Lorty (nee Andre Lorty), a leading Huguenot theologian and writer who led the community in London became known for formulating their criticism of the Pope and the doctrine of trans-convention during the Mass. Of the refugees who arrived on the Kent coast, many gravitated to Canterbury, then the County's Calvinist hub. Many Walloon and Huguenot families were granted asylum there. Edward VI provided them with the entire western crypt of Canterbury Cathedral for worship. In 1825 this privilege was reduced to the Southern Passage, and in 1895 to the former chapel of the black prince. Services are still held there in French in accordance with the reformed tradition every Sunday at 15:00. Other evidence of the Wallonia and Huguenots in Canterbury includes a block of houses in Turnagain Lane where window weavers survive on the top floor, as many Huguenots worked as weavers. Weavers, a half-deck house by the river, was the site of a weaving school from the late 16th century until about 1830. (It was adapted as a restaurant-see illustration above. Other refugees practice the different professions necessary to sustain a community unlike the indigenous population. This economic separation is a condition of the initial admission of refugees in the city. They also settled in other parts of Kent, such as Sandwich, Faversham and Maidstone, where refugee churches used to exist. The French Protestant Church of London was founded by the Royal Charter in 1550. It is currently located in Soho Square. Huguenot refugees flocked to Shoreditch, London. They created a large weaving industry in and around Spitalfields (see Petticoat Lane and Tenterground) in East London. In Wandsworth, their gardening skills benefited from Battersea Market Gardens. The escape of Huguenot refugees from Tours, France, attracted most of the workers of its great silk mills, which they built. Some of these immigrants moved to Norwich, where Walloon weavers were previously trained. The French added to the existing immigrant population, then makes up about a third of the city's population. Some Huguenots settled in Bedfordshire, one of the main centres of the British lace industry at the time. Although 19th century sources have claimed that some of these refugees were lacemakers and contributed to the East Midlands lace industry, . The only reference to the immigrant lace-ups during this period is the twenty-five widows who settled in Dover, and there is no modern documentation confirming that there are Huguenot laces in Bedfordshire. The concept is that the lace style, known as Bucks Point, demonstrates the influence of the Huguenots by being a combination of mechlins on the land of Lille. what is now known as mechlin lace did not develop until the first half of the eighteenth century and lace with mehlin models and Lille land did not appear until the late 18th century when it was widely copied throughout Europe. Many Huguenots from the Lorraine region also eventually settled in the area around Stourbridge in the modern West Midlands, where they found raw materials and fuel to continue their tradition of glass production. Anglysized titles such as Tyzack, Henzey and Tittery are regularly among the early glassmakers, and the region has become one of the most important glass regions in the country. Winston Churchill was the most prominent Briton of Huguenot descent, derived from the Huguenots, who went to the colonies; his American grandfather was Leonard Jerome. Ireland Entrance to The Cemetery of Guguenot, Cork in Cork, Munster After the revocation of the French crown of the Nantes decree, many Huguenots settled in Ireland in the late 17th and early 18th centuries, inspired by the act of Parliament for Protestants, settling in Ireland. The Huguenot regiments fought for William of Orange during the William War in Ireland, for which they were awarded land grants and titles, and many settled in Dublin. Significant Huguenot settlements were in Dublin, Cork, Portarlington, Lisburn, Waterford and Youghal. Small settlements, including Killesandra in County Cavan, contributed to the expansion of flax cultivation and the growth of the Irish linen industry. For more than 150 years, the Huguenots were allowed to hold their services in the Chapel of the Lady at St. Patrick's Cathedral. Huguenot Cemetery is located in the centre of Dublin, near St Stephens Green. Before its creation, the Huguenots used a cabbage garden near the cathedral. Another cemetery, the Huguenot Cemetery, is located on the street of the French Church in Cork. In the 17th and 18th centuries, several Huguenots served as mayors in Dublin, Cork, Youghal and Waterford. Numerous signs of the presence of Huguenots can still be seen with names still in use, and with areas of major towns and cities named after the people who settled there. Examples include the Guguenot area and the French Church Street in Cork City; and D'Olier Street in Dublin, named after the high sheriff and one of the founders of the Bank of Ireland. The French church in Portarlington was built in 1696 and was built to serve a new large Huguenot community in the city. At that time they made up the majority of citizens. One of the most notable descendants of the Huguenots in Ireland was Ceon Lemash (1899-1971), who was appointed by Taoiseach from 1959 to 1966. Scotland With a precedent of the historic union - the Ould Alliance - between Scotland and France; The Huguenots have been mostly welcomed, and have taken refuge in the country since all year Although they have not settled in Scotland in such significant quantities as in other parts of the UK and Ireland, the Huguenots have been romanticized, and are generally considered to have greatly contributed to Scottish culture. John Arnold Fleming has written extensively about the influence of the French Protestant group on the nation in 1953 in its Huguenot influence in Scotland, while sociologist Abraham Lavender, who has researched how ethnic group has been transformed from generation to generation , from Mediterranean Catholics to white Anglo-Saxon Protestants, analysed how the huguenot commitment to calving customs helped to make compatibility easier. Wales A number of French Huguenots have settled in Wales, in the upper Romani valley of the present county of Caerphilly. The community they created there is still known as Fleur de Lys (symbol of France), an unusual French village name in the heart of the valleys of Wales. The nearby villages of Hengod, and Istrad Mynach. Apart from the name of the French village and the local rugby team, Fleur De Lys RFC, little remains of French heritage. Germany and Scandinavia Obelisk in memory of the Huguenots in Frederickia, Denmark Around 1685, Huguenot refugees took refuge in Lutheran and reformed states in Germany and Scandinavia. Nearly 50,000 Huguenots have established themselves in Germany, 20,000 of them were met in Brandenburg-Prussia, where Friedrich Wilhelm, a voter of Brandenburg and the Duke of Prussia (b. 1649-1688), granted them special privileges (The Potsdam Decree of 1685) and churches in which to worship (e.g. St. Peter's Church and Paul, Angemunde and the French Cathedral, Berlin). The Huguenots equipped two new regiments of their army: Altpresian Infantry Regiments No. 13 (Warenne's Regiment) and 15 (Wylich Regiment). Another 4,000 Huguenots settled in the German territories of Baden, Franconia (Principality of Bayreuth, Principality of Ansbach), Landgraviat Hessen-Kassel, Duchy of Wuerttemberg, vetterau Association of Imperial Counts, Palatinate and Pfalz-Tsweibruken, in the Rhine-Main (Frankfurt), in the modern region of Saar; and 1,500 took refuge in Hamburg, Bremen and Lower Saxony. Three hundred refugees were granted asylum at the court of George William, Duke of Brunswick-Luneburg in Celt. Relief of Johannes Boise, 1885: Grand Duke-voter Brandenburg-Prussia welcomes the arrival of the Huguenots In Berlin the Huguenots have created two new quarters: Dorotheinstadt and Friedrichstadt. By 1700, a fifth of the city's population was French-speaking. The Berlin Huguenots have kept French in their church services for almost a century. Eventually they decided to switch to German to protest Napoleon's occupation of Prussia in 1806-07. Many of their descendants rose to the ground Several congregations were established throughout Germany and Scandinavia, such as Fredericia (Denmark), Berlin, Stockholm, Hamburg, Frankfurt, Helsinki and Emden. Prince Louis de Conde, along with his sons Daniel and Osias, agreed with Count Ludwig von Nassau-Saarbrucken to establish a Huguenot community in present-day Saarland in 1604. The Count supported mercantilism and welcomed technically skilled immigrants to his lands, regardless of their religion. Conde founded a thriving glass work that provided wealth to the principality for many years. Other founding families established businesses in France based on textiles and such traditional Huguenot professions. The community and its congregation are still active to this day, and the descendants of many founding families still live in the region. Some members of this community emigrated to the United States in the 1890s. In Bad Karlshafen, Hessen, Germany is a Huguenot Museum and an archive of Huguenots. The collection includes family stories, a library and a photo archive. The consequences of the Exodus of the Huguenots from France created a brain drain, as many of them occupied important places in society. The kingdom has not fully restored for years. The French crown's refusal to allow the Non- Catholics to settle in New France may help explain that the colony is low population compared to the neighboring British colonies that opened settlements to religious dissenters. By the beginning of the French and Indian Wars, the North American Front of the Seven Years' War, a significant population of Huguenot origin lived in the British colonies, and many participated in the British defeat of New France in 1759-1760. Frederick William, a Brandenburg voter, invited the Huguenots to settle in his kingdoms, and a number of their descendants rose to prominence in Prussia. Several prominent German military, cultural and political figures were ethnic Huguenots, including poet Theodore Fontane, General Herman von Francois, Hero of world War I Battle of Tannenberg, General Luftwaffe and fighter ace Adolf Galland, Luftwaffe flying ace Hans-Joachim Marcel and famous U-boat captains Laut. The last Prime Minister of East Germany, Lothar de Maiziere, is also a descendant of the Huguenot family, as is German Federal Interior Minister Thomas de Maiziere. Persecution and flight of the Huguenots caused great damage to the reputation of Louis XIV abroad, especially in England. The two kingdoms, which had peaceful relations until 1685, became evil enemies and fought each other in a series of wars called the Second Century War by some historians, since 1689. 1985 apology Francois Mitterrand published an official apology to the Huguenots their descendants on behalf of the French State in 1985 in October 1985, to mark the three-part repeal of the Nantes Decree, French President Francois Mitterrand issued a formal apology to the descendants of the Huguenots around the world. At the same time, the Government issued a special postage stamp in their honour with the inscription France is the home of the Huguenots. The Legacy of the Huguenots is preserved both in France and abroad. France Several French Protestant churches descended from or tied to the Huguenots, Including: The Reformed Church of France (l'Eglise Reform de France), founded in 1559, the historic and main Reformed Church in France from the time of the Protestant Reformation until its merger in 2013 into the United Protestant Church of France evangelical reform church of France (Union nationale des 'glises protestantes r'form van'es vang'liques de France) Founded in 1938 by some French members of the predominantly German Protestant Reformed Church of Alsace and Lorraine United States Bayonne, New Jersey .118 Four-term Republican representative of the United States Howard Homan Buffett was of Huguenot descent. Charleston, North Carolina, is home to the only active Huguenot congregation in the United States In 1924, the U.S. issued a commemorative half-dollar, known as the Huguenot Wallonia half-dollar, to commemorate the 300th anniversary of the Huguenot settlement in what is now the United States. Frenchtown, New Jersey, part of the large Delaware River Valley, was a settled area in the early 1700s. The Guguenot area of New York's Staten Island, located on the border with the Gugenot Avenue Gugenot Memorial Park in Jacksonville, Florida. The first leaders John Jay and Paul Revere were of Huguenot descent. Manakintown Church serves as the National Huguenot Memorial. Francis Marion, an American guerrilla of the guerrilla independence war in South Carolina, was predominantly of Huguenot descent. New Patz, New York, New York, is named after the city of La Rochelle, a famous former stronghold of the Huguenots in France. The Huguenot and Historic Association of New Rochelle was established in 1885 to perpetuate the history of its original Huguenot settlers. The mascot of New Rochelle High School is the Huguenot; and one of the main streets of the city is called Gugenot Street. John Pintard (1759-1854), a descendant of the Huguenots and a successful New York merchant who was involved in various New York organizations. Pintard is credited with creating a modern concept of Santa Claus. Richmond, Virginia, and nearby Chesterfield County have a Guguenot road. Huguenot High School in Richmond and Huguenot Park in Chesterfield County, along with a number of other uses of the name throughout the region, commemorate the early refugee settlers. The Settler Memorial (located in Battery Park) is a monument to the Belgian province of Heinaut, which was erected in honor of the inspiration of Jesse de Forest in New York City. Baron de Cartier de Marsien, representing the government, and King Albert I of Belgium presented a monument to the mayor of the city, John F. Hailan, on May 18, 1924. England There is a Huguenot Society in London, as well as the French Protestant Church of London, founded in 1550 in Soho Square, which is still active, and has been a registered charity since 1926. Huguenots of Spitalfields is a registered charity that promotes public understanding of the Heritage and Culture of the Huguenots in Spitalfields, the City of London and beyond. They organize tours, talks, activities and school programs to raise the profile of huguenots in Spitalfields and raise funds for a permanent Huguenot memorial. The Huguenot site in Wandsworth is named after the burial site of the Huguenots or Mount Nod Cemetery, which was used by Huguenots living in the area. The site was in use from 1687 to 1854 and the graves can still be observed today. Canterbury Cathedral retains the Huguenot Chapel in the Black Prince's Shantry, part of the crypt that is accessible from the outside of the cathedral. The chapel was given to Huguenot refugees on the orders of the queen Elizabeth I in 1575. To this day, the chapel still holds services in French every Sunday at 15:00. Strangers brought their home Toary Islands with them, and for centuries birds became synonymous with the city. In the early 20th century, Norwich City FC adopted the canary as an emblem and nickname. It is believed that the refugees of the Prussia Huguenots in Prussia have made a significant contribution to the development of the textile industry in this country. One notable example was Marte de Rucarl, governess of the Prussian kings Friedrich Wilhelm I and Frederick the Great. Ireland Sean Francis Lemash, Taoiseach of Ireland from 1959 to 1966, was of Huguenot descent. Main article: Huguenots in southern Africa Most South African Huguenots settled in a Cape colony, where they assimilated into the African and African populations. Many modern Afrikaners have French surnames that are given African pronunciation and antography. Early immigrants settled in Franschhoek (French corner) near Cape Town. The Huguenots have made a great contribution to the wine industry in southern Africa. Home article Australia: French Australian Most Australians with French ancestry are descended from Huguenots. Some of the first to arrive in Australia held prominent positions in English in particular, Jane Franklin and Charles La Trobe. Others who came later were from poor families migrating from England in the 19th and early 20th centuries to escape the poverty of the London enclaves of Guguenot in the East End of Spitalfields and Bethnal Green. Their impoverishment was caused by the industrial revolution, which led to the collapse of the Silk Weaving industry, which was dominated by the Huguenots. Many French Australian descendants of the Huguenots still consider themselves very Huguenots or French, even in the TWENTY of the first century. See also the Calvinism portal of France portal Christianity portal History portal History translations on the French Confession of Faith Guillebeau House of The Industrial Revolution Les Huguenots (opera) List of Huguenots Salzburg Protestant Protestants-German Protestants expelled from the Archbishop's Salzburg Notes of Religion and Revolution in France, 1780-1804 (2000) p. 245-50 - b c Encyclopedia Britannica, 11th Ed, Frank Puo, Guguero and B Gray, Janet G. (1983). The origin of the word Huguenot. Sixteenth century magazine. 14 (3): 349–359. doi:10.2307/2540193. JSTOR 2540193. a b Antoine Degert, Huguenots Archive August 18, 2009 on Wayback Machine, Catholic Encyclopedia, 1911 - Who were the Huguenots?, National Society of Huguenots - De l'Estat de France 1560, by Reguier de la Plancha, cited by Cape Monthly (February 1877), No 82 Vol. XIV on page 126 Cape Monthly in the Internet Archive - Library of Humanism and Renaissance, By Association d'humanisme and Renaissance, 1958, page 217 - William Gilmore Simms, Huguenots in Florida; Or, Lily and Totem, 1854, p. 470 - George Lunt, Huguenot - Origin and Meaning of The Name, New England Historical and Genealogical Register, Boston, 1908/1911, 241-246 - National Society of Huguenot - Languedococ Cross. www.huguenot.netnation.com received on December 7, 2018. a b c d e f Hans J. Hillerbrand, Encyclopedia of Protestantism: 4-volume set, paragraphs of France and Huguenots - Population of France Huguenots, 1600-1685: Demographic fate and customs of the religious minority of Philip Benedict; American Philosophical Society, 1991 - 164 - National Society of Huguenots - Who were the Huguenots?. Huguenots: Or a reformed French church. Their principles are delineated; Their character is illustrated; Their suffering and successes recorded by William Henry Foote; Presbyterian Publishing Committee, 1870 - 627 - Huguenots: History and Memory in a Transnational Context: Essays in Honor and Memory of Walter K. Utta from a distant country: The Cumisards and Huguenots in the Atlantic World by Katharina Randall - b c Calvin, Claude (1945). The Kelvin family. University of Wisconsin. 47-53, 57-71. The Huldrych Tswingli began a reformed tradition in switzerland in 1519. and the ). John Calvin approached him either in the late 1520s or early 1530s. Dear, Charles William (1894). Historical account of some of the most important versions and publications of the Bible. University of Wisconsin-Madison. page 18. Bullen, G. (1877). Catalogue of credit collection of antiquities, rarities and household appliances related to the art of printing. N. Trebner and Co. 107 (paragraph 687). Wayback Machine (PDF). May 12, 2014. Archive from the original (PDF) dated May 12, 2014. Received on April 15, 2018. Cite uses a common name (help) - Malcolm D. Lambert, Medieval Here: Popular Movements from Gregorian Reform to The Reformation, page 389, Hannah, William (1872). Huguenot Wars. New York: Robert Carter and the brothers. page 27. Received on September 7, 2009. Margaret Ruth Miles, Word Made Flesh: A History of Christian Thought, Blackwell Publishing, 2005, pg 381 - Paul Arblaster, Gergely Juh'sz, Guido Latre (eds) Tyndale Covenant, Turnhout: Brepols, 2002, ISBN 2-503-51411-1, p. 130-135 - John Calvin, Emily O. Butler. French confession of faith in 1559. Creeds.net archive from the original dated March 3, 2018. Received on August 2, 2010. Taylor, Charles (1892). Huguenots in the seventeenth century: including the history of the Nantes decree, from its adoption in 1598 to its abolition in 1685. London: Simpkin, Marshall, Hamilton, Kent. page 3. Received on September 15, 2018. The Huguenots. www.renaissance- spell.com. received on January 7, 2020. Marguerite Kilner. The Huguenots. Orange-street-church.org. received on August 2, 2010. Lucien Beli (2001). The history of France. Издания Jean-paul Gisserot. page 48. ISBN 9782877475631. L'affaire des placards, la fin de la belle Renaissance. Archive from the original on March 18, 2010. 18 octopuses 1534: l'affaire des posters. Herodote.net. received on August 2, 2010. - Jeffrey Treasure, Huguenots (New Haven CT: Press, 2013), 70-71. ISBN 0300196199, 9780300196191 - Catholic Encyclopedia: Huguenots. Newadvent.org archive from the original on August 18, 2009. Received on August 2, 2010. Fisher, David Hackett, Champlein's Dream, 2008, Alfred A. Knopf Canada - Irene Skuludi, Huguenots in the UK and France (Springer, 1987). Rebecca Jane Mackie and Randolph Vinh, Huguenots: France, Exile and diaspora (Apollo Books, 2013). Thomas Martin Lindsay, History of the Reformation, 1907, page 190: Six or seven hundred Protestants were killed - John F. Nash Christianity: One, Many (2008) p 104 - French, Lawrence Armand (July 8, 2014). Frog City: Portrait of French Canadian Paris in New England by Lawrence Armand French. 17. ISBN 978-0761867760. Parker, G. (d.) (1994), World History, Fourth Edition, BCA (HarperCollins), London, page 178; Alastair Armstrong: France 1500-1715 (Heinemann, 2003) pp.70-71; This day in history 1572: The massacre on St. Bartholomew's Day. History.com archive from the original on February 12, 2010. Received on August 2, 2010. Parker, G. (ed.) (1998), Oxford Encyclopedia of World History, Oxford University Press, Oxford, ISBN 0-19-860223-5 hardback, pp.585; Chadwick, H. and Evans, G.R. (1987), Atlas Christian Church, Macmillan, London, ISBN 0-333-44157-5 hardback, page 113; Alastair Armstrong: France 1500-1715 (Heinemann, 2003) pp.70-71 - Moynahan, B. (2003) Faith: History of Christianity, Pimlico, London, ISBN 0-7126-0720-X paperback, p.456; b Partner, P. (1999), Two thousand years: Second Millennium, Granda Media (Andre Deutsch), United Kingdom, ISBN 0-233-99666-4 hardback, p. ; Upshall, M. (ed.) (1990), Hutchinson Soft Cover Encyclopedia, Arrow Books, London, ISBN 0-09-978200-6 paperback; Benedict, Philip (1991). Population of The Jugenots of France, 1600-1685: Demographic destiny and customs of the religious minority. : American Philosophical Society. page 8. ISBN 0-87169-815-3. See article: - Repeal of the Decree of Nantes - John Wolff, Louis XIV, ch 24; Bertrand Van Ruymbeke, Escape from Babylon, Christian History 2001 20 (3): 38-42. ISSN 0891-9666 Full text: Ebsco and Le Temple du Rouve. Archive from the original on July 16, 2013. Received on January 7, 2020. Nigel Aston, Religion and Revolution in France, 1780-1804 (2000) p. 61-72 - Sir Thomas Barclay (1888). Nationality, residence and residence in France: Decree of 2 October 1888 for foreigners, with notes and instructions and French laws relating to citizenship, residence, naturalization and stay in France of foreigners in general. page 23-. Great Britain. Ministry of Foreign Affairs (1893). Nationality and Naturalization: Reports by Her Majesty's Representatives Abroad on the laws of foreign countries. Office of Stationery H.M. p. 47. Nicolas Boring (2019). Deprivation of Huguenots' rights to French citizenship. Library of Law of Congress. - Ordonnance No 45-2441 du 19 octobre 1945 port code France. Le Gouvernement reservation of the Republic of Francaise. 1945 - France. State.gov January 1, 2004. Received on August 2, 2010. [email protected], Tablet-W. The uprising of neo-Protestantism under Macron challenges the traditional Catholic-secular approach to politics. Tablet. Received on May 2, 2019. Huguenot Society of Australia. Welcome to the Huguenot Society of Australia website. Received on April 30, 2016. Botha, Colin Graham. French refugees on the cape. page 7. Received on July 21, 2009. Botha, Colin Graham. French refugees on the cape. page 7. Received on July 21, 2009. Eric Walker Chapter IV - Diaspora. The history of southern Africa. Longmans. - Ses Francais Cui Ont Faith L'Afrique du Sud. Translation: The French people who made South Africa. Bernard Lugan. January 1996. ISBN 2-84100-086-9 - Watkinson, William Lonsdale; Davison, William Theophilus, eds. (1875). William Shaw and South Africa. London quarterly review. 44. J.A. Sharp. page 274. Received on July 7, 2017 - via Google Books. Timeline - French Church du Saint-Espryt. Received on March 29, 2019. West in Kentucky Narration by Daniel Trabu. University Of Kentucky Press, 160. 1981. ISBN 9780813149264. Received on July 16, 2019. Huguenots in Manakintown (PDF). Library of Virginia. Archive from the original (PDF) dated December 17, 2008. Received on August 2, 2010. Gavinson, Alan. Protestant immigration to . Teachinghistory.org, access to 2 September 2011. An article on EIDupont says he didn't even emigrate to the U.S. and set up mills until after the French Revolution, so the mills didn't work for the American Revolution - Thera Wijsenbeek, Identity Lost: Huguenot refugees in the Dutch Republic and its former colonies in North America and south Africa, 1650 to 1750: comparison. Southern African History Journal 59.1 (2007): 79-102. Eric Roth, From Protestant International to Hudson Valley: An example of the use of language and ethnicity in New Palza, New York, 1678-1834. Hudson River Valley Review (2005) 21-2 p. 40-55. Joyce D. Goodfriend, Social Aspects of Public Life in Colonial New York. William and Mary quarterly (1989) 48'2: 252-278. - Gislen Bauri, La Dynasty Ruvier de Freissien de Loeser. Les 'Lites villageoises dans les c'vennes protestantes d'apr's un fonds d'archives in'dit (1403-1908), t. 1: La chronique, t. 2: L'inventaire, S't, Les Nouvelles Presses du Languedoc, 2011. - D.J.B. Trim, . The Secret War of Elizabeth I: England and the Huguenots during the early wars of religion, 1562-77. Proceedings of the Huguenot Society of Great Britain and Ireland 27.2 (1999): 189-199. G.M.D. Howat, Stewart and Cromwell Foreign Policy (1974) p. 156. Roy A. Sundstrom, French Huguenots and Civic List, 1696-1727: Study of the assimilation of foreigners in England. Albion 8.3 (1976): 219-235. Robin Gwynne, the number of Huguenot immigrants in England in the late seventeenth century. Historic Geography Edition 9.4 (1983): 384-395. Robin Gwynne, England's First Refugee History Today (May 1985) 38'5 pp 22-28. John Butler, Huguenots in America: Refugee People in the Society of the New World (1983). By Kurt Gingrich, this will make Caroline powerful and prosperous: the Scots and the Huguenots in the Carolinas in the 1680s. South Carolina History Journal 110.1/2 (2009): 6-34. Online Heinz SchillingInnovation through Migration: Settlements of Calvinist Neberlanders in Central and Western Europe of the sixteenth and seventeenth century. Social History of Thestoire/Social History 16.31 (1983). online - Mark Greengrass, Protestant exiles and their assimilation in early modern England. Immigrants and Minorities 4.3 (1985): 68-81. Irene Skuludi, Ed. Huguenots in Great Britain and their French background, 1550-1800 (1987) - Lien Bih Lu, French-speaking refugees and the backbone of London's silk industry in the 16th century. Transaction-Huguenot Society of Great Britain and Ireland 26 (1997): 564-576. Michael Green, Crossing the English Channel: Huguenots in the educational environment of the English upper class. Paedagogica Historica 54.4 (2018): 389-409 online - Huguenots in England. Economist. August 28, 2008. Received on August 2, 2010. French Protestant Church of London. Egliseprotestantelondres.org archive from the original on May 17, 2009. Received on August 2, 2010. Bethnal Green: Settlement and Construction Until 1836, Middlesex County History: Volume 11: Stepney, Bethnal Green (1998), page 91-95 Access Date: May 21, 2008 - b Palliser, Ms. Bury (1865). The history of lace. London: Sampson Lowe, Son and Marston. page 299. A nest of refugees who left France due to a late problem still ongoing, gathered in Dover (1621-22). A list of about twenty-five widows, creators of lace dice is given ... a b Wright, Thomas (1919). Romance of lace pillow. Olney, Bucks: H.H. Armstrong. 37-38. Seguin, Joseph (1875). D. Rothschild La dentelle: Histoire, description manufacturer, bibliography (in French). Paris. page 140. There is a tradition that the art of bobbin lace were brought to England by Flemish emigrants who, fleeing the tyranny of the Duke of Alba, went to settle in England. This tradition is completely false for the lace industry not to exist in Flanders when the Duke of Alba went there. Yallop, H.Y. (1992). The history of the Honiton lace industry. Exeter: University of Exeter Press. page 18. ISBN 0859893790. Levi, Santina (1983). Lace, history. London: Victoria and Albert Museum. page 90. Until the end of the 18th century, lace made in Lille was indistinguishable from other Michelin and Valencia copies, but at the time it seemed to have taken, along with a number of other centres, a simple twist-net of simpler blondes and threads of lace. Ellis, Jason (2002). Glassmakers of Stourbridge and Dudley 1612-2002. Harrogate: Jason Ellis. ISBN 1-4010-6799-9. Grace Lawless Lee (2009), Huguenot Settlements in Ireland, Page 169 - Raymond Hilton (2005), Irish Huguenots and Their Asylum, 1662-1745: Unlikely Haven, p. 194, citation: Bishop Kildare came to Portarlington church, with the support of two prominent decanters of the Huguenots ... Morton held all the advantages and for most of Portarlington Huguenots there could be no choice but to accept... Development, and Triumph, 1662-1701, Proceedings of the Huguenot Society of London 24 (1983-1988): 221-231 - Raymond. Hilton, Huguenot Settlement in Portarlington,... : Anatomy of Emigration, Citation: Huguenot Settlement in Portarlington, 1692-1771. Unique among the French Protestant colonies created or supplemented in Ireland after Limerick (1691), the settlement of Portarlington was planted on ashes ... - Irish pensioners from the huguenot regiments of William III - 300 years of the French church, St. Paul's Church, Portarlington. Portarlington, Grant Family Online - Katie Chater (2012). Tracking your Huguenot ancestors: a guide for family historians. A pen and a sword. ISBN 978-1848846104. Combined with what was called the Oulda Alliance between Scotland and France (the traditional enemy of England), this meant that the French Huguenots had found Scotland a hospitable haven. Scottish Journal DC Thomson. Scotland owes much to the Huguenots. They were the flower of France, and the persecution personified by the massacre on St. Bartholomew's Day, 1572, which forced so many to seek refuge abroad, enriched our nation's Cite magazine demanding the magazine (help) by John Arnold Fleming (1953). The influence of the Huguenots in Scotland. W. McLellan. Abraham Lavender (1989). French Huguenots: from Mediterranean Catholics to white Anglo-Saxon Protestants. Peter Lang. ISBN 978-0820411361. In Scotland, the Huguenots have become part of the deformation and wuff of the Scottish nation. They followed the principles of John Calvin and contributed to social, religious and commercial activities' (Reaman 1966; 95). Co-operative religion in quebec. In the journal Ecumenical Research. Goliath. March 22, 2004. Received on August 2, 2010. Steinhauer, Harry. Twelve German novels, page 315. California Press, 1977. ISBN 0-520-03002-8 - Pavli, Ronald. Kaiser Warlords, p.44. Osprey Publishing, 2003. ISBN 1-84176-558-9 Galland 1954, page vii. Miller, David. U-boats, p.12. Brassi, 2002. ISBN 1-57488-463-8 - Laby, Richard A. Unification of Germany, 1989-1990, p. 109. Greenwood Publishing Group, 1999. ISBN 0-313-29969-2 All. Francois Mitterrand, President of the Republic, aux c'remonies du tricentenaire de la Revocation de l'Edit de Nantes, sur la tol'rance en mati're politique et religieuse et l'histoire du protestantisme en France, Paris, Palais de l'UNESCO, vendredi 11 octedi 1985. – vie-publique.fr». Archive from the original on June 30, 2015. Received on April 30, 2016. ^ Online the first reference to Bayonne in history was in 1609, when Henry Hudson stopped there before embarking on his journey up the river, which would later bear his name. He called this tip of the peninsula, which jutted out in Newark Bay, a bird point. The Dutch as part of New Amsterdam later claimed to have this land, along with New York and the rest of New Jersey. In 1646, the land was given to Jacob Jacobson Roy, a gunner of the fort in New Amsterdam (now Manhattan), and named Gunner's Point in Dutch (Gunner's Point). In 1654, additional grants were provided and shelters were built as trading centers with Leni-Lennape. They soon became enraged by Dutch trade tactics and pushed out the settlers. The peace treaty was established in 1658, and the Dutch returned. March 5, 2016. Archive from the original on March 5, 2016. Received on January 7, 2020. Huguenot half dollar. Commem.com. received on August 2, 2010. 444 years: Massacre of Huguenot Christians in America. CBN.com - Christian Broadcasting Network. July 2, 2008. Received on April 15, 2018. The historic rue of Huguenot. Received on April 30, 2016. Super-user. Huguenots Spitalfields Heritage Tours and Events at Spitalfields - Huguenot Public Art Trust. Received on April 30, 2016. Eglise Protestante Francaise de Londres. Received on April 30, 2016. Super-user. Huguenots Spitalfields Heritage Tours and Events at Spitalfields - Huguenot Public Art Trust. Received on April 30, 2016. Huguenot Chapel (Shantry the Black Prince). Received on November 28, 2018. Strangers who have enriched the lives of Norwich and Norfolk. Received on December 21, 2019. Aliens and Canary Islands - Football welcomes 2018. Received on December 21, 2019. The Ways to Pluralism: Early History of South Africa. Michigan State University. Received on April 21, 2009. Huguenot Society of Australia. Famous people. Received on April 30, 2016. Huguenot Society of Australia. Who were the Huguenots? Received on April 30, 2016. Read baird, Charles W. History of Huguenot emigration to America. Genealogical Publishing Company, Published: 1885, Reissued: 1998, ISBN 978-0-8063-0554-7 Butler, John. Huguenots in America: Refugee people in the society of the new world (1992) Cottret, Bernard, Huguenots in England. Immigration and Settlement, Cambridge and Paris, Cambridge University Press, 1991. Diefendorf, Barbara B. Under the Cross: Catholics and huguenots in Sixteenth-Century Paris (1991) excerpt and text search Gilman, C. Malcolm. Migration of Huguenots in Europe and America, its cause and effect (1962) Glozier, Matthew and David Onnekink, eds. War, Religion and Service. Huguenot Soldiering, 1685-1713 (2007) Glozier, Matthew Huguenot William Orange soldiers and the glorious revolution of 1688: the Lions of Judah (Brighton, 2002) Gwynn, Robin D. Huguenot Legacy: Legacy of Robin D. Huguenot and the contribution of the Huguenots in England (Routledge and Kegan Paul, 1985). Camille, Neil. Fortress of the Soul: Violence, Metaphysics and Material Life in the New World of Huguenots, 1517-1751 johns Hopkins U. Press, 2005. 1058 pages Lachenicht, Suzanne. Immigrants-Huguenots and The Formation of National Identity, 1548-1787, Historical Journal 2007 50 (2): 309-331, Lotz-Heumann, Ute: Confessional Migration Reformed: Guguenots, European History Online, Mainz: Institute of European History, 2012, received: 11 July 2012. McClain, Molly. Letter from Caroline, 1688: French Huguenots in the New World. William and Mary quarterly. 3rd place, 64 (April 2007): 377-394. Mentzer, Raymond A. and Andrew Spicer. Society and Culture in the World of Huguenots, 1559-1685 (2007) excerpts and text searches of Murdoch, Tessa, and Randolph Vigne. French Hospital in England: Its History of the Huguenots and Cambridge Collection: John Adamson, 2009 ISBN 978-0-9524322-7-2 Ruymbeke, Bertrand Wang. New Babylon in Eden: Huguenots and their migration to colonial South Carolina. U. South Carolina Press, 2006. 396 p.m. Scoville, Warren Candler. Persecution of the Huguenots and the economic development of France, 1680-1720 (U Of California Press, 1960). Scoville, Warren C. Huguenot and the proliferation of technology. J. Edition of the Political Economy 60.4 (1952): 294-311. Part I online; Part 2: 60, No. 5 (October 1952), page 392-411 online part 2 Soman, Alfred. The Massacre of St. Bartholomew: Re-evaluation and documents (The Hague: Martinus Niichoff, 1974) Treasure, G. R. Seventeenth Century France (2nd century 1981) p. 371-96. Van Ruimbeke, Bertrand and Sparks, Randy J., ed. Memory and Identity: Huguenots in France and the Atlantic Diaspora, U. of South Carolina Press, 2003. 352 pages Of Weissenbeck, Tera. Identification lost: Huguenot refugees in the Dutch Republic and its former colonies in North America and South Africa, 1650 to 1750: Comparison, South African Historical Journal 2007 (59): 79-102 Wolfe, Michael. The Transformation of Henry IV: Politics, Power and Religious Faith in Early Modern France (1993). In French Ogueron Mikael, Didier Poton and Bertrand Van Ruymbeke, dir, Les Huguenots et l'Atlantique, vol. 1: Pour Dieu, la Cause ou les Affaires, prefeef de Jean-Pierre Poussou, Paris, Press de L'University Paris-Sorbonne (PUPS), Les Indes savantes, 2009 Ogeron Mikael, Didier Poton and Bertrand Van Ruymbeke, de la Huguenots et l'Atlantique, vol. 2: Fid'lit , 2012. Ogueron Mikael, John de Bray, Annick Notter, D.A., Florida, un Reve Francais (1562-1565), Paris, Illustria, 2012. External references to the Commons have media related to the Huguenots. Wikisource has the text of the 1911 Encyclopedia Britannica article Huguenots. See Huguenots in Wiktionary, a free dictionary. Historical Huguenot Street Scholarships Huguenot Society of Australia Library of Huguenot History, Germany National Society of Huguenot Society of America Huguenot Society of Great Britain and Ireland Mitterrand in apologies to huguenots (in French) Who were the Huguenots? Huguenots spitalfields Texts of Huguenots and Jews Languedoc About the inhabitants of southern France and how they came to be called French Protestants Early Prayer Books of America: Being a descriptive account of prayer books published in the United States, Mexico and Canada by the Rev. John Wright, D.J. St. Paul, MN: Private Printed, 1898. Pages 188 to 210 are entitled The Prayer Book of French Protestants, Charleston, South Carolina. (597 pdfs) French Protestant (Huguenot) Church in Charleston, North Carolina. Includes history, the text of memorial plaques and rules adopted in 1869. (1898, 40 pdfs) La Liturgie: ou La Mani're de c'lebrer le service Divin; Kwai est atabli dans le Eglis de la Principe de Neufchatel et Wallangin. (1713, 160 pdfs) La Liturgie: ou La Mani're de c'lebrer le service Divin; Kwai est atabli dans le Eglis de la Principe de Neufchatel et Wallangin. The second edition has been revised and corrected. (1737, 302 pdfs) La Liturgie: ou la Mani're de Celebre le Service Divin, Comme elle est Tablie Dans le Eglises de la Principaut de Neufchatel et Vallangin. Nouvel Edicia, Augvere de Kelquez Prieres, Collectibles and Cantiques. (1772, 256 pdfs) La Liturgie: ou La Mani're de Celebre le Service Divin, qui est Tablie Dans le Eglises de la Principaute de Neufchatel et Vallangin. Cinquieme decia, revue, corrigation and supplement. (1799, 232 pdfs) La Liturgy, ou la Mani're de Celebre le Service Divin, dans le Eglis du Canton de Vaud. (1807, 120 pdfs) The liturgy of the French Protestant Church, translated from 1737 and 1772, is published in Neufchatel, with additional prayers, carefully selected, and some changes: Organized for the use of the Congregation in Charleston, S.C. Charleston, S.C. (205 pdfs) The liturgy of the French Protestant Church, translated from the editions of 1737 and 1772, published in Neufchatel, with additional prayers carefully selected, and some changes. Organized by the Congregation in Charleston, S.C. New York, NY: Charles M. Cornwell, Printer Steam, 1869. (186 pdfs) Liturgy, or Forms of Divine Service, French Protestant Church, Charleston, S.C., Translation from the Liturgy of the Churches of Neuffchatel and Wallangin: Editions 1737 and 1772. With some additional prayers carefully selected. In general adapted to public worship in the United States of America. Third edition. New York, NY: Anson D. F. Randolph and Company, 1853. 228 pages Google Books and Internet Archive. Also available Making America Books as a DLXS file or in hardcover. The liturgy used in the churches of the Principality of Neuffchatel: with a letter from the learned Doctor Jablonski concerning the nature of liturgies: to which it is added, the Form of Prayer was recently introduced in the church (1712, 143 pdfs) Manifesto (or Declaration of Principles) of the French Protestant Church of London, founded by the Charter of Edward VI. London, England: Mr. Wylie, 1850. The preamble and rules for the government of the French Protestant Church of Charleston: adopted at the corporation's meetings held on November 12 and 19, 1843. (1845, 26 pdfs) Synodicon in Gallia Reformata: or, acts, decisions, decrees, and canons of those Famous national councils of reformed church in France John quickly. Volume 1 of 2. (1692, 693 pdfs) Synodicon in Gallia Reformata: or, acts, decisions, decrees, and canons of those Famous national councils of reformed church in France John quickly. Volume 2 out of 2. (1692, 615 pdfs) Judith Still. Huguenot. The words of peace. Brady Haran (University of Nottingham). Extracted from french huguenots in american revolution. history of french huguenots in america. french huguenots in colonial america

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