Jacques-Bénigne Bossuet

Jacques-Bénigne Bossuet (French: [bɔsɥɛ]; 27 Septem- ber 1627 – 12 April 1704) was a French and theologian, renowned for his sermons and other ad- dresses. He has been considered by many to be one of the most brilliant orators of all time and a masterly French stylist. Court preacher to Louis XIV of , Bossuet was a strong advocate of political absolutism and the divine right of kings. He argued that government was divine and that kings received their power from God. He was also an important courtier and politician. The works best known to English speakers are three great orations delivered at the funerals of Queen Henrietta Maria, widow of Charles I of England (1669), her daugh- St. Etienne’s Cathedral in , where Bossuet was made a canon ter, Henriette, Duchess of Orléans (1670), and the out- at age 13 in 1640 standing soldier le Grand Condé (1687). His work Discours sur l'histoire universelle or Discourse on Universal History (1681) is regarded by many Catholics as an actualization or second edition of the City the college’s president, Nicolas Cornet, the theologian of God of St. Augustine of Hippo. whose denunciation of at the Sorbonne in 1649 was a major episode in the Jansenist controversy. For the time being, however, Cornet and Arnaud were still on good terms. In 1643, Arnaud introduced Bossuet 1 Biography to the Hôtel de Rambouillet, a great centre of aristo- cratic culture and the original home of the Précieuses. 1.1 Early years Bossuet was already showing signs of the oratorical bril- liance which served him so well throughout his life. On Bossuet was born at Dijon. He came from a family of one celebrated occasion at the Hôtel de Rambouillet, dur- prosperous Burgundian lawyers - on both his paternal and ing a dispute about extempore preaching, the 16-year-old maternal side, his ancestors had held legal posts for at Bossuet was called on to deliver an impromptu sermon at least a century. He was the fifth son born to Beneigne 11 pm. Voiture famously quipped: “I never heard any- Bossuet, a judge of the parlement (a provincial high court) body preach so early nor so late.” at Dijon, and Marguerite Mouchet. His parents decided on a career in the church for their fifth son, so he was tonsured at age 10. The boy was sent to school at the Collège des Godrans, a classical school run by the Jesuits of Dijon. When his fa- 1.2 Early clerical career ther was appointed to the parlement at Metz, Bossuet was left in Dijon under the care of his uncle Claude Bossuet d'Aiseray, a renowned scholar. At the Collège des Go- Bossuet became a Master of Arts in 1643. He held his drans, he gained a reputation for hard work: fellow stu- first thesis (tentativa) in on 25 January 1648, in dents nicknamed him Bos suetus aratro, an “ox broken the presence of the Prince de Condé. Later in 1648, he in to the plough”. His father’s influence at Metz allowed became a sub-deacon at Metz. He became a deacon in him to obtain for the young Bossuet a canonicate in the 1649. During this period, he preached his first sermons. cathedral of Metz when the boy was just 13 years old. He held his second thesis (sorbonica) on November 9, In 1642, Bossuet enrolled in the Collège de Navarre in 1650. Then, in preparation for the priesthood, he spent to finish his classical studies and to begin the study the next two years in retirement under the spiritual direc- of philosophy and theology. His mentor at Navarre was tion of Vincent de Paul.

1 2 1 BIOGRAPHY

1.3 Priest at Metz the two hundred printed in his works, all but a fraction are rough drafts. Ladies such as Mme de Sévigné forsook In January 1652, Bossuet re-entered public life, being him when Bourdaloue dawned on the Paris horizon in named Archdeacon of Sarrebourg. He was ordained a 1669, though Fénelon and La Bruyère, two much sounder priest on 18 March 1652. A few weeks later, he defended critics, refused to follow their example. Bossuet pos- his brilliant doctoral work and became a Doctor of Divin- sessed the full equipment of the orator, voice, language, ity. flexibility and strength. He never needed to strain for ef- He spent the next seven years at Metz, where his father’s fect; his genius struck out at a single blow the thought, influence had got him a canonry at age 13 and where he the feeling and the word. What he said of Martin Luther now also had the office of archdeacon. He was plunged applies peculiarly to himself: he could fling his fury into at once into the thick of controversy; for nearly half of theses and thus unite the dry light of argument with the Metz was Protestant, and Bossuet’s first appearance in fire and heat of passion. These qualities reached their print was a refutation of the Huguenot pastor Paul Ferry highest point in the Oraisons funèbres (Funeral Orations). (1655), and he frequently engaged in religious controver- Bossuet was always best when at work on a large can- sies with Protestants (and, less regularly, with Jews) dur- vas; besides, here no conscientious scruples intervened to ing his time at Metz. To reconcile the Protestants with the prevent him giving much time and thought to the artistic Roman became the great object of his side of his subject. The Oraison, as its name betokened, dreams; and for this purpose, he began to train himself stood midway between the sermon proper and what would carefully for the pulpit, an all-important centre of influ- nowadays be called a biographical sketch. At least that ence in a land where political assemblies were unknown was what Bossuet made it; for on this field, he stood not and novels and newspapers scarcely born. His youthful merely first, but alone. imagination was unbridled, and his ideas ran easily into One hundred and thirty-seven of Bossuet’s sermons a kind of paradoxical subtlety, redolent of the divinity preached in the period from 1659 to 1669 are extant, and school. Nevertheless, his time at Metz was an important it is estimated that he preached more than a hundred more time for developing his pulpit oratory and for allowing that have since been lost. Apart from state occasions, him to continue his studies of Scripture and the Fathers. Bossuet seldom appeared in a Paris pulpit after 1669. He also gained political experience through his participa- tion in the local Assembly of the Three Orders. In 1657, in Metz, Bossuet preached before Anne of Aus- 1.5 Tutor to the Dauphin, 1670–81 tria, mother of Louis XIV. As a result, he received the honorific title of “Counselor and Preacher to the King”. A favourite of the court, in 1669, Bossuet was gazetted bishop of Condom in Gascony, without being obliged to reside there. He was consecrated as a bishop on Septem- 1.4 Early career in Paris ber 21, 1670, but he resigned the bishopric when he was elected to the Académie française in 1671. In 1657, St. Vincent de Paul convinced Bossuet to move On 18 September 1670 he was appointed tutor to the to Paris and give himself entirely to preaching. (He did nine-year-old Dauphin, oldest child of Louis XIV. The not entirely sever his connections with the cathedral of choice was scarcely fortunate. Bossuet unbent as far as Metz, though: he continued to hold his benefice, and in he could, but his genius was by no means fitted to enter 1664, when his widower father was ordained as a priest into the feelings of a child; and the dauphin was a cross, and became a canon at the cathedral at Metz, Bossuet was ungainly, sullen lad. Probably no one was happier than named the dean of the cathedral.) the tutor when his charge turned sixteen and was married Bossuet quickly gained a reputation as a great preacher, off to a Bavarian princess. Still, the nine years at court and by 1660, he was preaching regularly before the court were by no means wasted. in the Chapel Royal. In 1662, he preached his famous Bossuet’s tutorial functions involved composing all the sermon “On the Duties of Kings” to Louis XIV at the necessary books of instruction, including not just hand- Louvre. writing samples, but also manuals of philosophy, history, In Paris, the congregations had no mercy on purely cler- and religion fit for a future king of France. Among the ical logic or clerical taste; if a preacher wished to catch books written by Bossuet during this period are three clas- their ear, he had to manage to address them in terms they sics. First came the Traité de la connaissance de Dieu et would agree to consider sensible and well bred. Having de soi-même (“Treatise on the Knowledge of God and of very stern ideas of the dignity of a priest, Bossuet refused One’s Self”) (1677), then the Discours sur l'histoire uni- to descend to the usual devices for arousing popular in- verselle ("Speech of Universal History") (1679, published terest. The narrative element in his sermons grew shorter 1682), and lastly the Politique tirée de l'Écriture Sainte with each year. He never drew satirical pictures like his (“Politics Drawn from Holy Scripture”) (1679, published great rival Louis Bourdaloue. He would not write out his 1709). The three books fit into each other. The Traité discourses in full, much less learn them off by heart: of is a general sketch of the nature of God and the nature 1.6 Bishop of , 1681-1704 3

Almighty. Oliver Cromwell becomes a moral monster, and the revocation of the Edict of Nantes was the greatest achievement of the second Constantine. The France of his youth had known the misery of divided counsels and civil war; the France of his manhood, brought together under an absolute sovereign, had suddenly shot up into a splendour only comparable with ancient Rome. Why not, then, strain every nerve to hold innovation at bay and prolong that splendour for all time? Bossuet’s own Dis- cours sur l'histoire universelle might have furnished an an- swer, for there the fall of many empires is detailed; but then the Discours was composed under a single preoc- cupation. To Bossuet, the establishment of Christianity was the one point of real importance in the whole history of the world. He totally ignores the history of Islam and Asia; on Greece and Rome, he only touched insofar as they formed part of the Praeparatio Evangelica. Yet his Discours is far more than a theological pamphlet. While Pascal might refer the rise and fall of empires to Prov- idence or chance or a little grain of sand in the English lord protectors’ veins, Bossuet held fast to his principle that God works through secondary causes. It is His will The Grand Dauphin (1661-1711), only surviving legitimate son that every great change should have its roots in the ages of Louis XIV (1638-1715). Bossuet served as his tutor 1670-81. that went before it. Bossuet, accordingly, made a heroic attempt to grapple with origins and causes, and in this way, his book deserves its place as one of the very first of of man. The Discours is a history of God’s dealings with philosophic histories. humanity in the past.[1] The Politique is a code of rights and duties drawn up in the light thrown by those dealings. Bossuet’s conclusions are only drawn from Holy Scrip- 1.6 Bishop of Meaux, 1681-1704 ture because he wished to gain the highest possible sanc- tion for the institutions of his country and to hallow the France of Louis XIV by proving its astonishing likeness to the Israel of Solomon. Then, too, the veil of Holy Scrip- ture enabled him to speak out more boldly than court eti- quette would have otherwise allowed, to remind the son of Louis XIV that kings have duties as well as rights. The Grand Dauphin had often forgotten these duties, but his son, the Petit Dauphin, would bear them in mind. The tutor’s imagination looked forward to a time when France would blossom into Utopia, with a Christian philosopher on the throne. That is what made him so stalwart a cham- pion of authority in all its forms: "le roi, Jesus-Christ et l'Eglise, Dieu en ces trois noms" (“the king, Jesus Christ, and the Church, God in His three names”), he says in a characteristic letter. The object of his books is to pro- vide authority with a rational basis. Bossuet’s worship of authority by no means killed his confidence in rea- son; what it did was make him doubt the honesty of those who reasoned otherwise than himself. The whole chain Bishop Bossuet of argument seemed to him so clear and simple. Phi- losophy proves that God exists and that He shapes and With the period of the Dauphin’s formal education end- governs the course of human affairs. History shows that ing in 1681, Bossuet was appointed Bishop of Meaux by this governance is, for the most part, indirect, exercised the King on 2 May 1681, which was approved by Pope In- through certain venerable corporations, as well civil and nocent XI on 17 November.[2] But before he could take ecclesiastical, all of which demand implicit obedience possession of his see, he was drawn into a violent quarrel as the immediate representatives of God. Thus all re- between Louis XIV and Pope Innocent XI. Here he found volt, whether civil or religious, is a direct defiance of the himself in a quandary: to support the Pope meant sup- 4 1 BIOGRAPHY

porting the Jesuits; and he hated their supposed casuistry book. Bossuet denounced him again and again; Simon and dévotion aisée almost as much as Pascal; to oppose told his friends he would wait until the old fellow was no the Pope was to play into the hands of Louis XIV, who more. Another Oratorian proved more dangerous still. was eager to subject the Church to the will of the State. Simon had endangered miracles by applying to them lay Bossuet therefore attempted to steer a middle course. In rules of evidence, but Malebranche abrogated miracles 1682, before the general Assembly of the French Clergy, altogether. It was blasphemous, he argued, to suppose he preached a great sermon on the unity of the Church that the Author of nature would violate the law He had and made it a magnificent plea for compromise. As Louis Himself established. Bossuet might scribble nova, mira, XIV insisted on his clergy making an anti-papal decla- falsa in the margins of his book and urge Fénelon to at- ration, Bossuet got leave to draw it up and made it as tack them; Malebranche politely met his threats by saying moderate as he could, and when the Pope declared it null that to be refuted by such a pen would do him too much and void, he set to work on a gigantic Defensio Cleri Gal- honor. These repeated checks soured Bossuet’s temper. licani, only published after his death. Throughout this In his earlier controversies, he had borne himself with controversy, unlike the court , Bossuet constantly great magnanimity, and the Huguenot ministers he re- resided in his diocese and took an active interest in its futed had found him a kindly advocate at court. His ap- administration. proval of the revocation of the Edict of Nantes stopped far short of approving dragonnades within his Diocese of Meaux, but now his patience was waning. A disser- 1.6.1 Efforts to Combat tation by one Father Caffaro, an obscure Italian monk, became his excuse for writing certain, violent Maximes The Gallican storm a little abated, he turned back to a sur la comédie (1694), wherein he made an attack on the project very near his heart. Ever since the early days memory of Molière, dead more than twenty years. at Metz, he had been busy with schemes for uniting the to the Catholic Church. In 1668, he con- verted Turenne; in 1670, he published an Exposition de 1.6.2 Controversy with Fénelon la foi catholique (“Exposition of the Catholic Faith”), so moderate in tone that adversaries were driven to accuse him of having fraudulently watered down the Catholic dogmas to suit Protestant taste. Finally, in 1688, his great Histoire des variations des Églises protestantes (“His- tory of the Variations of the Protestant Churches”), per- haps the most brilliant of all his works, appeared. Few writers could have made the Justification controversy in- teresting or even intelligible. His argument is simple enough. Without rules, an organized society cannot hold together, and rules require an authorized interpreter. The Protestant churches had thrown over this interpreter; and Bossuet had small trouble in showing that, the longer they lived, the more they varied on increasingly impor- tant points. For the moment, the Protestants were pul- verized; but before long, they began to ask whether vari- ation was necessarily so great an evil. Between 1691 and 1701, Bossuet corresponded with Leibniz with a view to reunion, but negotiations broke down precisely at this point. Leibniz thought his countrymen might accept in- dividual Roman doctrines, but he flatly refused to guar- antee that they would necessarily believe tomorrow what they believe today. We prefer, he said, a church eternally variable and for ever moving forwards. Next, Protes- tant writers began to accumulate some alleged proofs of Rome’s own variations; and here, they were backed up by Fénelon (1651-1715), Bossuet’s final rival Richard Simon, a priest of the Paris Oratory and the fa- ther of in France. He accused St Augus- Three years later, he was battling with Bishop François tine, Bossuet’s own special master, of having corrupted Fénelon over the love of God. Fénelon, 24 years his ju- the primitive doctrine of grace. Bossuet set to work on a nior, was an old pupil who had suddenly become a rival; Defense de la tradition, but Simon calmly went on to raise like Bossuet, Fénelon was a bishop who served as a royal issues graver still. Under a veil of politely ironic circum- tutor. locutions, such as did not deceive the Bishop of Meaux, The controversy concerned their different reactions to he claimed his right to interpret the Bible like any other the opinions of Jeanne Guyon: her ideas were similar 5

to the Quietism of Molinos, which was condemned by Pope Innocent XI in 1687. When Mme de Maintenon began questioning the orthodoxy of Mme Guyon’s opin- ions, an ecclesiastical commission of three members, in- cluding Bossuet, was appointed to report on the matter. The commission issued 34 articles known as the Articles d'Issy, which condemned Mme Guyon’s ideas very briefly and provided a short treatise on the orthodox, Catholic conception of prayer. Fénelon, who had been attracted to Mme Guyon’s ideas, signed off on the Articles, and Mme Guyon submitted to the judgment. Bossuet now composed Instructions sur les états d'oraison, a work that explained the Articles d'Issy in greater depth. Fénelon refused to endorse this treatise, however, and in- stead composed his own explanation as to the meaning of the Articles d'Issy, his Explication des Maximes des Saints. He explained his view that the goal of human life should be to have love of God as its perfect object, with neither fear of punishment nor desire for the reward of eternal life having anything to do with this pure love of God. King Louis XIV reproached Bossuet for failing to warn him that his grandsons’ tutor had such unorthodox opin- ions and instructed Bossuet and other bishops to respond to the Maximes des Saints. Bossuet and Fénelon thus spent the years 1697-9 battling each other in pamphlets and letters until the Inquisition Bossuet in 1702 finally condemned the Maximes des Saints on 12 March 1699. Pope Innocent XII selected 23 specific passages [8] for condemnation. Bossuet triumphed in the controversy languages, including English. Such was their power that and Fénelon submitted to Rome’s determination of the even , normally so antagonistic toward clergy, [9] matter. praised his oratorical excellence.

1.6.3 Death 3 Works

Until he was over 70 years, Bossuet enjoyed good health, An edition of Bossuet’s sermons was edited by Abbé but in 1702 he developed chronic kidney stones. Two Lebarq in 6 vols. (Paris, 1890, 1896), as the Œuvres or- years later he was a hopeless invalid, and on 12 April 1704 atoires de Bossuet. His complete works were edited by he died quietly. His funeral oration was given by Charles Lachat in 31 vols. (Paris, 1862–1864). de la Rue, SJ. He was buried at Meaux Cathedral. • Méditation sur la brièveté de la vie (1648) 2 Preaching • Réfutation du catéchisme de Paul Ferry (1655) • Oraison funèbre de Yolande de Monterby (1656) Bossuet is widely considered to be one of the most influential homiliticians of all time.[3][4][5] He is one • Oracion funebre e Valeria Slazar (1657) of the preachers, along with John Tillotson and Louis • Panégyrique de saint Paul (1659) Bourdaloue, who began the transition from Baroque to [6][7] Neoclassical preaching. He preached with a simple • Oraison funèbre de Nicolas Cornet (1663) eloquence that eschewed the grandiose extravagances of earlier preaching. He focused on ethical rather than doc- • Oraison funèbre d'Anne d'Autriche (1667) trinal messages, often drawing from the lives of saints or • saintly contemporaries as examples. He preached, for ex- Oraison funèbre d'Henriette Marie de France (1669) ample, on St. Francis de Sales as well as funeral orations • Oraison funèbre d'Henriette d'Angleterre (1670) on Queen Henrietta Maria of France and Henrietta Anne of England. Bossuet’s funeral orations in particular had • Exposition de la doctrine de l'église catholique sur les lasting importance and were translated early into many matières de controverse (1671) 6 3 WORKS

• Sermon pour la Profession de Mademoiselle de La Vallière (1675) • Traité de la connaissance de Dieu et de soi-même (1677) • Traité du libre arbitre (1677) • Logique (1677 - published only in 1828) • Conférence avec le pasteur Claude (1678 - published 1682) • Discours sur l'histoire universelle or Speech of Uni- versal History (1681) • Politique tirée de l'Écriture sainte (Politics Drawn from the Very Words of Holy Scripture) (1679 - pub- lished 1709) • Sermon sur l'unité de l'Église (1682) • Oraison funèbre de Marie Thérèse (1683) • Oraison funèbre d' Anne de Gonzague, princesse Palatine (1685) • Oraison funèbre de Michel Le Tellier (1686) • Oraison funèbre de Mme du Blé d'Uxelles (1686) 19th-century statue of Bossuet in Meaux Cathedral • Oraison funèbre du prince de Condé (1687) • Catéchisme du diocèse de Meaux (1687) • Histoire des variations des Églises protestantes (1688) • Explication de l'Apocalypse (1689) • Avertissements aux Protestants (I, II, III) (1689) • Avertissements aux Protestants (IV, V, VI) (1690– 91) • Défense de l'Histoire des variations (1690–91) • Correspondence avec Leibniz (1691–93) • Défense de la Tradition et des Saints Pères (1691–93) • Traité de la concupiscence (1691–93) • Lettre au P. Caffaro (1694–95) • Maximes et réflexions sur la comédie (1694–95) • Méditation sur l'Evangile (1694–95) • Élévations sur les mystères (1694–95) • Instructions sur les états d'oraison (replying to Fénelon) (1697) 20th-century statue of Bossuet, sculpted by Ernest Henri Dubois, on display in Meaux Cathedral • Relation sur le quiétisme (1698) • Instructions pastorales pour les Protestants (manual for Protestant converts to Catholicism) (1701) 7

3.1 Politics Drawn from the Very Words of The exterior of Harvard's Sanders Theater includes busts Holy Scripture of the eight greatest orators of all time - they include a bust of Bossuet alongside such giants of oratory as When Bossuet was chosen to be the tutor of the Dauphin, Demosthenes, Cicero, and Chrysostom. oldest child of Louis XIV, he wrote several works for A character in Les Misérables, being from Meaux and an the edification of his pupil, one of which was Politics De- orator, is nicknamed Bossuet by his friends. rived from the Words of Holy Scripture, a discourse on the principles of royal absolutism. The work was published Bossuet was one of several co-editors on the Delphin posthumously in 1709. Classics collection. The work consists of several books which are divided into Bossuet was the uncle of Louis Bossuet. articles and propositions which lay out the nature, char- acteristics, duties, and resources of royalty. To justify his propositions, Bossuet quotes liberally from the Bible and 5 See also various psalms. • Throughout his essay, Bossuet emphasizes the fact that List of works by Eugène Guillaume royal authority comes directly from God and that the per- son of the king is sacred. In the third book, Bossuet asserts that “God establishes kings as his ministers, and 6 References reigns through them over the people.” He also states that “the prince must be obeyed on principle, as a matter of religion and of conscience.” While he declares the abso- lute authority of rulers, he emphasizes the fact that kings must use their power only for the public good and that the king is not above the law “for if he sins, he destroys the laws by his example.” In books six and seven, Bossuet describes the duties of the subjects to the prince and the special duties of royalty. For Bossuet, the prince was synonymous with the state, which is why, according to him, the subjects of the prince owe the prince the same duties that they owe their country. He also states that “only public enemies make a separation between the interest of the prince and the interest of the state.” As far as the duties of royalty, the primary goal is the preservation of the state. Bossuet describes three ways that this can be achieved: by maintaining a good constitution, making good use of the state’s resources, and protecting the state from the dangers and difficulties that threaten it. In books nine and ten, Bossuet outlines the various re- sources of royalty (arms, wealth, and counsel) and how they should be used. In regards to arms, Bossuet explains that there are just and unjust grounds for war. Unjust causes include ambitious conquest, pillage, and jealousy. As far as wealth is concerned, he then lays out the types of expenditures that a king has and the various sources of wealth for the kingdom. He emphasizes that the true wealth of a kingdom is its men and says that it is impor- tant to improve the people’s lot and that there would be no more poor.[10] Oeuvres, 1852

4 Trivia 6.1 Citations

The Catholic Encyclopedia (1913) calls Bossuet the great- [1] Because of his work on Biblical chronology, Bossuet has est pulpit orator of all time, ranking him even ahead of been described as one of the last great practicians of a Augustine and Chrysostom. biblically inspired view of history. Cited by Berthoud in 8 7 EXTERNAL LINKS

his paper on Heinrich Bullinger, Heinrich Bullinger and the Reformation. A comprehensive faith by Jean-Marc Berthoud.

[2] Ritzler, Remigius; Sefrin, Pirminus (1952). Hierarchia catholica medii et recentis aevi V (1667-1730). Patavii: Messagero di S. Antonio. p. 263. Retrieved 2016-07-06.

[3] New Advent: “Jacques-Benigne Bossuet”

[4] W. Pierre Jacoebee, “The Classical Sermon and the French Literary Tradition,” in Australian Journal of French Studies 19 (1982): 227-242.

[5] O. C. Edwards, Jr. “Varieties of Sermon: A Survey,” in Preaching, Sermon and Culture Change in the Long Eigh- teenth Century, ed. Joris van Eijnatten, 11.

[6] Thomas Worcester, “The Classical Sermon,” in Preach- ing, Sermon and Culture Change in the Long Eighteenth Century, ed. Joris van Eijnatten, 134.

[7] Jacoebee, 227-242.

[8] Worcester, 152

[9] Voltaire, Oeuvres historiques, ed. Rene Pomeau (Paris, 1957), 10005-1006; cited in Worcester, 151.

[10] Bossuet, Jacques-Benigne. “Politics Derived from the Words of Holy Scripture.” The Old Regime and the French Revolution. Ed. Keith Michael Baker. Chicago, IL: The University of Chicago Press P, 1987. 31-47.

6.2 Bibliography

• "Jacques Bénigne Bossuet", Encyclopædia Britan- nica, 9th ed., Vol. IV, New York: Charles Scribner’s Sons, 1878, pp. 70–72.

• "Jaques Bénigne Bossuet", Encyclopædia Britan- nica, 11th ed., Vol. IV, Cambridge: Cambridge University Press, 1911, pp. 287–289.

7 External links

• Works by or about Jacques-Bénigne Bossuet at Internet Archive

• Discours sur l'Histoire universelle ( French text - 1681 PDF)

• Catholic Encyclopedia article, 'Jacques-Benigne Bossuet'

• (French) Livre audio mp3 gratuit: Oraison funèbre de Henriette-Anne d’Angleterre, duchesse d’Orléans. Oraison funèbre de Henriette-Marie de France, reine de la Grand’Bretagne. 9

8 Text and image sources, contributors, and licenses

8.1 Text

• Jacques-Bénigne Bossuet Source: https://en.wikipedia.org/wiki/Jacques-B%C3%A9nigne_Bossuet?oldid=746981747 Contributors: Magnus Manske, William Avery, SimonP, Hephaestos, Olivier, Mrwojo, Panoramix, Pizza Puzzle, JASpencer, RodC, Charles Matthews, Mackensen, Wetman, Dimadick, Bearcat, Gentgeen, Robbot, Mboverload, Cynical, Caton~enwiki, Klemen Kocjancic, D6, Shagmae- stro, Bender235, Bill Thayer, Bobo192, Hektor, Richard Harvey, Ksnow, Garzo, WojciechSwiderski~enwiki, David Haslam, Emerson7, BD2412, Coemgenus, FlaBot, Str1977, Jaraalbe, Gdrbot, RussBot, Giro720, UDScott, BirgitteSB, Homagetocatalonia, Stumps, Attilios, SmackBot, BoBo, KnowledgeOfSelf, Ze miguel, Eskimbot, Dan Hoey, MalafayaBot, Roscelese, Jeff5102, Pastorwayne, Pissant, Lam- biam, Ser Amantio di Nicolao, Mathiasrex, JdH, Joseph Solis in Australia, Courcelles, Adam sk, Renamed user abcedarium, Todowd, Liist, Gregbard, Cydebot, Aristophanes68, Goldfritha, Robert.Allen, Missvain, Escarbot, MER-C, Ericoides, Shaul1, .anacondabot, Bal- loonguy, Yozzer66, Rettetast, Thereen, Johnpacklambert, Craig.borchardt, Gzkn, LordAnubisBOT, Elighthart, Mufka, Frenchfrythe8th, Johndoe1225, Thismightbezach, VolkovBot, TXiKiBoT, S.Kroeze, Vanished user ikijeirw34iuaeolaseriffic, Ontoraul, AlleborgoBot, Mon- egasque, KatiaRoma, Wahrmund, The.helping.people.tick, ImageRemovalBot, Sfan00 IMG, ClueBot, Star Garnet, Saddhiyama, Sun Cre- ator, Alexander Tendler, Practical321, EstherLois, Ambrosius007, RogDel, Addbot, Leszek Jańczuk, Cor martyr, Tassedethe, Lightbot, Zorrobot, Luckas-bot, Yobot, Andreasmperu, LlywelynII, Kingpin13, Materialscientist, Xqbot, GrouchoBot, Omnipaedista, Weglinde, Green Cardamom, Atlantia, Intelligentsium, Aroniel2, Vicedomino, Julien1978, Sensantius, Jopo1150, LouisPhilippeCharles, TjBot, Ripchip Bot, EmausBot, WikitanvirBot, Faff296, Wikipelli, ZéroBot, Mentibot, ClueBot NG, Ramaksoud2000, DBigXray, PhnomPencil, Marcocapelle, The Traditionalist, Sriharsh1234, CsDix, OccultZone, Loose eel, Federico Leva (BEIC), GJansen793, KasparBot, Diver- manAU, Srednuas Lenoroc, Cheezy butseks and Anonymous: 76

8.2 Images

• File:046CupolaSPietro.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/5a/046CupolaSPietro.jpg License: CC BY-SA 3.0 Contributors: Own work Original artist: MarkusMark • File:Bossuet_-_1,_1852_-_2527943_F.jpg Source: https://upload.wikimedia.org/wikipedia/commons/9/97/Bossuet_-_1%2C_1852_-_ 2527943_F.jpg License: Public domain Contributors: Available in the BEIC digital library and uploaded in partnership with BEIC Foun- dation. Original artist: Bossuet, Jacques Bénigne • File:Bossuet_Cathédrale_de_Meaux_140708_2.jpg Source: https://upload.wikimedia.org/wikipedia/commons/7/78/Bossuet_Cath% C3%A9drale_de_Meaux_140708_2.jpg License: Public domain Contributors: Own work Original artist: Vassil • File:Coat_of_arms_Holy_See.svg Source: https://upload.wikimedia.org/wikipedia/commons/3/31/Coat_of_arms_Holy_See.svg Li- cense: Public domain Contributors: • Bruno Bernhard Heim, Heraldry in the Catholic Church: Its Origin, Customs and Laws (Van Duren 1978 ISBN 9780391008731), p. 54; Original artist: F l a n k e r • File:Commons-logo.svg Source: https://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: PD Contributors: ? Origi- nal artist: ? • File:Emblem_of_the_Papacy_SE.svg Source: https://upload.wikimedia.org/wikipedia/commons/8/81/Emblem_of_the_Papacy_SE. svg License: Public domain Contributors: • File:Coat of arms Holy See.svg Original artist: Cronholm144 created this image using a file by User:Hautala - File:Emblem of Vatican City State.svg, who had created his file using PD art from Open Clip Art Library and uploaded on 13 July 2006. User talk:F l a n k e r uploaded this version on 19 January 2007. • File:Fenelon.jpg Source: https://upload.wikimedia.org/wikipedia/commons/1/1f/Fenelon.jpg License: Public domain Contributors: Web Gallery of Art: Image Info about artwork Original artist: Joseph Vivien • File:Flag_of_the_Vatican_City.svg Source: https://upload.wikimedia.org/wikipedia/commons/0/00/Flag_of_the_Vatican_City.svg License: CC0 Contributors: http://files.mojeeuro.meu.zoznam.sk/200000288-390ab3a04d/2_Commemorative_coin_Vatican_ city_2010.jpg labelbasis Original artist: Unknown • File:Grand_monument_de_Bossuet_Meaux_40808_01.jpg Source: https://upload.wikimedia.org/wikipedia/commons/2/24/Grand_ monument_de_Bossuet_Meaux_40808_01.jpg License: Public domain Contributors: Own work Original artist: Vassil • File:Jacques-Bénigne_Bossuet_1.PNG Source: https://upload.wikimedia.org/wikipedia/commons/4/46/Jacques-B%C3% A9nigne_Bossuet_1.PNG License: Public domain Contributors: http://www.allposters.com/gallery.asp?startat=/getPoster.asp& CID=C208C6E1931040E4BF97BB86371CF38E&frameSku=4047263_4986654-981904 Original artist: Hyacinthe Rigaud • File:Jacques-Bénigne_Bossuet_3.jpg Source: https://upload.wikimedia.org/wikipedia/commons/1/13/Jacques-B%C3%A9nigne_ Bossuet_3.jpg License: Public domain Contributors: Own work by uploader Original artist: Hyacinthe Rigaud 10 8 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

• File:Jacques-bénigne_bossuet.jpg Source: https://upload.wikimedia.org/wikipedia/commons/e/e9/Jacques-b%C3%A9nigne_bossuet. jpg License: Public domain Contributors: Book “Iconography French or choice of two hundred portraits of men and women, who were acquired in France. Since the reign of Charles VII until the end of Louis XVI”. Paris. 1840 [1] Original artist: Un- known • File:Portail-ouest-cathedrale-metz.jpg Source: https://upload.wikimedia.org/wikipedia/commons/f/f7/Portail-ouest-cathedrale-metz. jpg License: CC BY 2.0 Contributors: ? Original artist: ? • File:Portrait_Louis_de_France.jpg Source: https://upload.wikimedia.org/wikipedia/commons/7/75/Portrait_Louis_de_France.jpg Li- cense: Public domain Contributors: Unknown Original artist: Unknown (French art) • File:Question_book-new.svg Source: https://upload.wikimedia.org/wikipedia/en/9/99/Question_book-new.svg License: Cc-by-sa-3.0 Contributors: Created from scratch in Adobe Illustrator. Based on Image:Question book.png created by User:Equazcion Original artist: Tkgd2007 • File:Speaker_Icon.svg Source: https://upload.wikimedia.org/wikipedia/commons/2/21/Speaker_Icon.svg License: Public domain Con- tributors: No machine-readable source provided. Own work assumed (based on copyright claims). Original artist: No machine-readable author provided. Mobius assumed (based on copyright claims). • File:Thomas_Aquinas_in_Stained_Glass.jpg Source: https://upload.wikimedia.org/wikipedia/commons/3/35/Thomas_Aquinas_in_ Stained_Glass.jpg License: CC BY-SA 2.0 Contributors: Flickr Original artist: Eddy Van 3000 • File:Wikiquote-logo.svg Source: https://upload.wikimedia.org/wikipedia/commons/f/fa/Wikiquote-logo.svg License: Public domain Contributors: Own work Original artist: Rei-artur • File:Wikisource-logo.svg Source: https://upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg License: CC BY-SA 3.0 Contributors: Rei-artur Original artist: Nicholas Moreau

8.3 Content license

• Creative Commons Attribution-Share Alike 3.0