Napoleon Outline
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Liberal Catholicism in France, 1845-1670 Dissertation
LIBERAL CATHOLICISM IN FRANCE, 1845-1670 DISSERTATION Presented Is fbrtial Ftalfillaent of the Requlreaents for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By JOHN KEITH HUOKABY, A. £., M. A, ****** The Ohio State University 1957 Approved by: CONTENTS Chapter Page I INTRODUCTION......................... 1 The Beginnings of Liberal Catholicism in F r a n c e ....................... 5 The Seoond Liberal Catholic Movement . 9 Issues Involved in the Catholic-Liberal Rapprochement . • ......... > . 17 I. The Challenge of Anticierlealism. • 17 II. Ohuroh-State Relatione........ 22 III.Political Liberalism and Liberal Catholic la n .................. 26 IV. Eeoncttlc Liberalism and Liberal Catholiciam ..... ........... 55 Scope and Nature of S t u d y .......... 46 II THE CAMPAIGN AGAINST THE UNIVERSITS.... 55 Lamennais vs. the Unlveralte........ 6l Oniv era it a under the July Monarchy. 66 Catholic and Unlversite Extremism .... 75 The Liberal Catholio Campaign ......... 61 III CHURCH-STATE RELATIONS................ 116 Traditional Attitudes ................. 117 The Program of L*Avaiilr........... 122 The Montalembert Formula* Mutual Independence but not Separation .... 129 Freedom of Conscience and Religion . 155 Syllabus of Errors ........... 165 17 GALL ICANISM AND ULTRAMONTANISM........... 177 Ultramontanism: de Maistre and Lamennais 160 The Second Liberal Catholic Movement. 165 The Vatican Council............. 202 V PAPAL SOVEREIGNTY AND ITALIAN UNITY. .... 222 71 POLITICAL OUTLOOK OF LIBERAL CATHOLICS . 249 Democracy and Political Equality .... 257 ii The Revolution of 1848 and Napoleon . 275 Quarantiem and Ant 1-etatlaae.............. 291 VII CONCLUSIONS.............................. 510 SELECTED BIBLIOGRAPHY............................ 525 ill Chapter X INTRODUCTION In the aftermath of the French Revolution the Roman Catholic Church placed itself in opposition to the dynamic historical forces in nineteenth-century France. -
Religion and Law in France: Secularism, Separation, and State Intervention1
Gunn 7.0 10/20/2009 10:00 AM RELIGION AND LAW IN FRANCE: SECULARISM, SEPARATION, AND STATE INTERVENTION1 T. Jeremy Gunn* The world’s two oldest, extant national constitutional texts guaranteeing freedom of religion—Article 10 of the French Declaration of the Rights of Man and Citizen2 and the First Amendment of the United States Constitution3—were proposed, drafted, and approved by legislatures only weeks apart in the year 1789.4 On June 8, 1789, Virginia Representative James Madison submitted to the First Congress—then meeting in New York City—a draft Bill of Rights to be added to the United States Constitution.5 On July 11, on the other side of the Atlantic—three days before the storming of the Bastille6—the Marquis de Lafayette became the first to propose that the French National Assembly * Associate Professor of International Studies, Al Akhwayn University, Morocco. 1. If the subtitle were in French, the three terms would appear as laïcité, séparation, and dirigisme. All translations appearing in this Article are by the author unless otherwise noted. 2. THE DECLARATION OF THE RIGHTS OF MAN AND CITIZEN art. 10 (1789) (Fr.), available at http://www.elysee.fr/elysee/elysee.fr/anglais/the_institutions/founding _texts/the_declaration_of_the_human_rights/the_declaration_of_the_human_rights.202 40.html (“No one may be disturbed on account of his opinions, even religious ones, as long as the manifestation of such opinions does not interfere with the established Law and Order.”). The Declaration has been incorporated into the current Constitution of France. 1958 CONST. pmbl. (Fr.). 3. U.S. CONST. amend. I (“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof . -
Rebecca Mccoy, Lebanon Valley College
Protestant and Catholic Tensions After the French Revolution: The Religious Nature of the White Terror in Languedoc, 1815 Rebecca McCoy, Lebanon Valley College The Napoleonic Era ended with considerable turmoil across France as four different regimes—Napoleon’s Empire, the First Restoration, the Hundred Days, and the Second Restoration— succeeded one another from March 1814 to July 1815. Nowhere was the conflict more marked than in Languedoc.1 There, the rapid changes of government created the context for the White Terror of 1815, the last major episode in the cycle of religious violence that had marked Protestant and Catholic relations since the Wars of Religion. Scholars, however, have mainly interpreted the White Terror as a political reaction against the Revolution and especially the Hundred Days.2 The political focus of much of the secondary literature is no surprise given that most of the surviving sources were written by Bourbon officials, many of them Catholic Ultraroyalists, who represented the White Terror purely as the result of factionalism and political I would like to thank Professors Rosemary Hooper-Hamersley, Jennifer Popiel, Ralph Menning, and Bethany Keenan for their helpful critiques and suggestions. I would also like to thank Lebanon Valley College for numerous faculty grants. Finally, I want to thank my colleagues in the Department of History, Politics, and Global Studies at Lebanon Valley College for funding from the Dick Joyce Fund. 1The focus of this study is on the parts of Languedoc with a Protestant population, most notably the Gard along with adjacent areas of the Hérault, Aveyron, and Lozère. 2The key works on the White Terror are: Brian Fitzpatrick, Catholic Royalism in the department of the Gard, 1814-1852, (Cambridge: 2002); Daniel Resnick, The White Terror and the Political Reaction after 1815, (Harvard: 1966); and Gwynn Lewis, The Second Vendée: Counter-revolution in the Department of the Gard, 1789-1815, (Oxford: 1978). -
A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938)
A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) by Efe Peker MSc, Linköping University, 2006 Dissertation Submitted in Partial Fulfillment of the Requirements for the Joint Degree (Cotutelle) of Doctor of Philosophy Sociology, Faculty of Arts and Social Sciences at Simon Fraser University (Canada) and History, Faculty of Human Sciences at Université Paris 1 Panthéon-Sorbonne (France) © Efe Peker 2016 SIMON FRASER UNIVERSITY UNIVERSITÉ PARIS 1 PANTHÉON-SORBONNE Spring 2016 Approval Name: Efe Peker Degree: Doctor of Philosophy Title: A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) Examining Committee: Chair: Wendy Chan Professor Gary Teeple Senior Supervisor Professor Patrick Weil Senior Supervisor Professor Centre d’histoire sociale du XXème siècle Université Paris I Panthéon-Sorbonne Gerardo Otero Supervisor Professor School for International Studies Gilles Dorronsoro Internal Examiner Professor Political Science Université Paris I Panthéon-Sorbonne Rita Hermon-Belot External Examiner Professor History École des hautes études en sciences sociales Philip Gorski External Examiner Professor Sociology Yale University Date Defended/Approved: March 11, 2016 ii Abstract This dissertation features a comparative-historical examination of macrosocietal secularisation in France (1875-1905) and Turkey (1908-1938), with particular attention to their republican state building experiences. Bridging -
Introduction Durkheim’S Contribution to the Debate on the Separation of Church and State in 1905
Introduction Durkheim’s Contribution to the Debate on the Separation of Church and State in 1905 W. S. F. Pickering Abstract: This is the first English translation of Durkheim’s contribution to an important debate on the separation of church and state (1905) – in the course of which he remarked, to an outburst from those present, that ‘From a sociological point of view, the Church is a monstrosity’. The translation comes with an introduction and editorial notes by W. S. F. Pickering, explaining the background to the debate, identifying the participants, and recommending some of the many books and articles on the issue. Keywords: Durkheim; church; state; monarchy; democracy; France The only evidence we have about Durkheim’s attitude towards the law of 1905 for the Séparation des Eglises et de l’Etat comes from his contributions to two colloquia held in May 1905. Even then the subjects under discussion were not about the proposed law in general but on specific topics set by the chairman of the colloques. The two meetings that Durkheim attended were part of nine such gath- erings held in Paris between January and May and were organized by Paul Desjardins (1859–1940). He was a somewhat extraordinary figure. He was an agnostic and a member of the Ligue des Droits de l’Homme which, at the fin de siècle had a membership of around 45,000, yet at the same time had a strong desire to reconcile Catholics with Free Thinkers – a mighty task indeed! To that end he organized meetings for discussion in Paris to which were invited scholars and others, including philosophers, historians, lawyers, businessmen, as well as Catholic and Protestant clergy. -
Charte Constitutionelle De 1830
The "Code Noir" (1685) Source: Le Code Noir ou recueil des reglements rendus jusqu'a present (Paris: Prault, 1767) [1980 reprd. by the Societé, d'Histoire de la Guadeloupe]. Translated by John Garrigus The Black Code Edict of the King Concerning the enforcement of order in the French American islands from the month of March 1685 Registered at the Sovereign Council of Saint-Domingue, May 6, 1687 Louis, by the grace of God, King of France and Navarre, to all present and to come, greetings. Since we owe equally our attention to all the peoples that Divine Providence has put under our obedience, We have had examined in our presence the memoranda that have been sent to us by our officers in our american islands, by whom having been informed that they need our authority and our justice to maintain the discipline of the Catholic, Apostolic, and Roman church there and to regulate the status and condition of the slaves in our said islands, and desiring to provide for this and to have them know that although they live in regions infinitely removed from our normal residence, we are always present to them, not only by the range of our power, but also by the promptness of our attempts to assist them in their needs. For these reasons, by the advice of our Council, and by our certain knowledge, full power, and royal authority, We have said, ruled, and ordered, we say, rule, and order, wish, and are pleased by that which follows. First Article We wish and intend that the edict by the late King of glorious memory our very honored lord and father of 23 April 1615 be enforced in our islands, by this we charge all our officers to evict from our Islands all the Jews who have established their residence there, to whom, as to the declared enemies of the Christian name, we order to have left within three months from the day of the publication of these present [edicts], or face confiscation of body and property. -
Ercole Consalvi Ercole Consalvi Cardinal and Statesman, B
Home > Catholic Encyclopedia > C > Ercole Consalvi Ercole Consalvi Cardinal and statesman, b. in Rome , 8 June, 1757; d. there, 24 January, 1824. Family His ancestors belonged to the noble family of the Brunacci in Pisa , one of whom settled in the town of Toscanella in the Papal States about the middle of the seventeenth century. The grandfather of the cardinal , Gregorio Brunacci , inherited from Ercole Consalvi of Rome a large fortune on condition of taking the name and arms of the Consalvi family . In this way Gregorio Brunacci became Marchese Gregorio Consalvi , with residence in Rome . Education (1766-1782) At the age of nine, Ercole Consalvi was placed in the college of the Scolopii or Brothers of the Pious Schools at Urbino , where he remained from 1766 to 1771. From 1771 to 1776 he was in the seminary of Frascati , where he finished his studies in rhetoric, philosophy and theology ; it was there also that he gained the powerful protection of the Cardinal , Duke of York, Bishop of Frascati . The years from 1776 to 1782 were devoted to the studies of jurisprudence and ecclesiastical history in the Academia Ecclesiastica of Rome , where he had among other professors the Jesuit scholar, Zaccaria . Service under Pius VI (1783-1799) He then entered on his public career. Named private chamberlain by Pius VI in April, 1783, in 1786 he was made Ponente del buon governo , i.e. member of a congregation charged with the direction of municipal affairs. Appointed in 1787 secretary of the congregation commissioned to administer the Ospizio of San Michele a Ripa, in 1790 he became Votante di Segnatura , or member of a high court of appeals, and in 1792 obtained the nomination of Uditore di Rota , or member of the high court of justice . -
(August 2021), No. 133 Étienne Tissot, Adolphe Monod
H-France Review Volume/Tome 21 (2021) Page 1 H-France Review Vol. 21 (August 2021), No. 133 Étienne Tissot, Adolphe Monod (1802-1856). Un artisan paradoxal du Réveil protestant français. Lyon: Éditions Olivétan, 2018. 199 pp. Annexes and bibliography. €16 (pb). ISBN 978- 2354794309. Review by Anthony J. Steinhoff, Université du Québec à Montréal. In this volume, Étienne Tissot offers a portrait of an important figure in the world of French Protestantism during the first half of the nineteenth century: Adolphe Monod. By the late 1820s, Monod was emerging as a major figure of the French Réveil, the evangelical revival that swept through the Calvinist communities in both Switzerland and France. In him, the evangelical movement gained a tireless and gifted preacher; indeed, contemporaries regarded Monod as one of the best orators of the day. For eleven years, Monod also served as a professor at the French school of Protestant theology in Montauban. Then, in 1846, Monod helped found the French Evangelical Alliance (Alliance évangélique), an organization that aimed to strengthen the institutional foundations of the Réveil and to further contact and cooperation with other evangelical movements in Europe (and above all in Britain). As Tissot observes in the introduction, Monod has received surprisingly little attention from modern scholars, and this even though Monod left behind a considerable body of textual material, ranging from the unpublished (letters and sermon notes) to the published (sermons, essays, personal reflections, etc.). In 1984, the American scholar James I. Osen produced the first major, modern study of Monod.[1] In his doctoral dissertation, defended at Montpellier’s Faculty of Protestant Theology in 2016, Tissot sought to address weaknesses in Osen’s work, thereby also producing the first major French-language inquiry into Monod’s life and works. -
THE CATHOLIC UNIVERSITY of AMERICA a Program for a Christian Social Order: the Organic Democracy of René De La Tour Du Pin A
THE CATHOLIC UNIVERSITY OF AMERICA A Program for a Christian Social Order: The Organic Democracy of René de La Tour du Pin A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Joseph F.X. Sladky Washington, D.C. 2012 A Program for a Christian Social Order: The Organic Democracy of René de La Tour du Pin Joseph F.X. Sladky, Ph.D. Director: Rev. Jacques M. Gres-Gayer, Th.Dr., Hist.Dr. René de La Tour du Pin was one of the leading social Catholic theorists during the latter half of the nineteenth century. This dissertation examines La Tour du Pin’s role in attempting to lay the foundations for a more just and representative Christian social order. There is a particular focus on the analysis of his social theories and the examination of the utility and foresight of his many contributions to Catholic social thought. La Tour du Pin was at the helm of Association catholique, the most influential social Catholic journal in late nineteenth century Europe. He was also the secretary and moving spirit behind the Fribourg Union, a multi-national group of prominent and influential social Catholics, whose expertise was drawn upon by Pope Leo XIII in the drafting of Rerum Novarum. Later, some of his ideas found their way into Quadragesimo anno. Through his corporative system he promoted a program which organized society by social function and which gave corporations public legal recognition and autonomy in all areas pertaining to their proper sphere. -
A Challenge to Napoleon: the Defiance of the Daughters of Charity
Vincentian Heritage Journal Volume 30 Issue 2 Article 3 Spring 2011 A Challenge to Napoleon: The Defiance of the Daughters of Charity Elisabeth Charpy D.C. Follow this and additional works at: https://via.library.depaul.edu/vhj Recommended Citation Charpy, Elisabeth D.C. (2011) "A Challenge to Napoleon: The Defiance of the Daughters of Charity," Vincentian Heritage Journal: Vol. 30 : Iss. 2 , Article 3. Available at: https://via.library.depaul.edu/vhj/vol30/iss2/3 This Article is brought to you for free and open access by the Vincentian Journals and Publications at Via Sapientiae. It has been accepted for inclusion in Vincentian Heritage Journal by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. 46 47 that mysticism is deeply tied to its root tradition, world view, and language,49 A Challenge to Napoleon: but we cannot deny the fact that its result shares characteristics as seen in The Defiance of the Daughters of Charity three mystics from three very different traditions. By Finally, notice that all three mystics employed central symbols from Elisabeth Charpy, D.C. the natural world. Vincent de Paul used a mare which pulls a cart following Translated by the will of her master; Cheng Yi chose the mountain, nurturing all forms of Clara Orban, Ph.D. life according to a proper time; and Yin Zhiping envisioned a bright moon & which shines upon the world, though occasionally darkened by fleeting Edward R. Udovic, C.M. clouds. They probably chose natural examples due to their innate lack of artificiality or falsity. -
Religious Regulation in France
Religious Regulation in France Oxford Research Encyclopedia of Politics Religious Regulation in France Paul Christopher Manuel Subject: Political Values, Beliefs, and Ideologies, World Politics Online Publication Date: Feb 2019 DOI: 10.1093/acrefore/9780190228637.013.799 Summary and Keywords Its past appears to be in constant tension with the present over the question of religious restriction. That tension might properly be understood as a centuries-long struggle between those favoring traditional, pro-clerical views and those espousing anti-clerical, Enlightenment understandings of church–state relations. This tension has given rise to many inconsistencies in legislative actions and public policy decisions around religion, as political power has shifted between the opposing sides at different points in history. This tension continues to the present day. Keywords: Laïcité, Laïcité, Positive, Laïcité, de Combat, Concordat of 1801, Falloux Laws, Jules Ferry Laws, the 1905 Law of Separation, 1959 Debré, law, Cardinal Jean-Marie Lustiger, Panthéon, Sacré-Cœur Basilica, President François Mitterrand, Zombie Catholic, politics and religion Introduction: On the Tension of the Past Versus the Present In the years since the 1789 revolution, which proclaimed the universal values of liberté, égalité, and fraternité for all citizens, the French government has repeatedly attempted to impose restrictions on the practice of religion in the name of laïcité—a core principle of the secular republic. The term laïcité implies both the formal separation of church and state as well as the exclusion of religion from the public square. The objective of laïcité is the creation of societal solidarity, unhampered by the potentially divisive effects of diverse confessions (Barbier, 1998). -
Legal Status and Administrative Control of Religious Organizations and Groups in France
The Catholic Lawyer Volume 33 Number 4 Volume 33, Number 4 Article 3 Legal Status and Administrative Control of Religious Organizations and Groups in France Andrew D. West Follow this and additional works at: https://scholarship.law.stjohns.edu/tcl Part of the Catholic Studies Commons This Article is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in The Catholic Lawyer by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. LEGAL STATUS AND ADMINISTRATIVE CONTROL OF RELIGIOUS ORGANIZATIONS AND GROUPS IN FRANCE ANDREW D. WEST* INTRODUCTION There is no unified legal structure prescribed for religious organiza- tions in France, largely because of historical factors. Since the separation of Church from State following the Revolution of 1789, the creation and operation of all types of religious organization has been subject to the prior authorization' and subsequent control of the administration. The level at which authorization must be obtained varies; thus, local congrega- tions, which are treated as associations created for the purpose of provid- ing or supporting the public exercise of a religion in the locality2 are regu- lated by the law of 9-11th December 1905,' and it is the local Prefecture which is the competent authority. The Prefecture is also competent in respect of religious associations created for purposes other than the hold- * Lecturer in Law, Cardiff Law School, University of Wales, United Kingdom; Solicitor; Visiting Professor, Universite De Nantes; LL.B., University of Southampton; D.E.S.U., AIX - Marseille III.