Podcast appearances and mentions of french protestant

Nearly everyone thinks the world has gone off the rails, and nearly everyone has a theory why, from kids these days to the moral breakdown of the West to the internet. We return to the conversation started by French Protestant philosopher Jacques Ellul more than 80 years ago, and find him startlingly, alarmingly prescient. In this episode we consider his proposal that technique, in the sense of efficient means by technological instruments, has become our all-defining reality, and answer the question that haunted us some time back: is it propaganda all the way up and all the way down? (Yes.) Notes: 1. Ellul, Presence in the Modern World and Propaganda 2. Plekon, Hidden Holiness, Saints As They Really Are, Living Icons 3. Related episodes: Private Public and Propagandistic, Cybertech and Personhood, Postmodernism for the Perplexed, Hannah Arendt Holy moly! Six years of top-quality theological podcasting! Why not show your support by becoming a Patron?

SynopsisWe tend to think our time has had a monopoly on bitter religious conflicts, but on today's date in 1572, which happened to be St. Bartholomew's Day, the Catholic queen dowager of France, Catherine de Medici, and her son, King Charles IX, decided that the best way to rid their kingdom of troublesome Protestants would be simply to kill them off. A few days earlier, Catholic and Protestant nobles from across France had come to Paris to attend a noble wedding which, ironically, was intended to bring the rival religious factions closer together. Things quickly turned ugly, and on the 24th of August the infamous “Massacre of St. Bartholomew” began and quickly spread across the entire country. Among those who perished was a French Protestant composer named Claude Goudimel, who was killed when the massacre reached Lyons.Fortunately for posterity, not all Reformation era rulers were so bloodthirsty. The English Catholic composer Thomas Tallis managed to keep his head through the reigns of alternating Catholic and Protestant monarchs, and the Protestant Queen Elizabeth the First admired and supported the music of William Byrd, despite his openly Catholic sympathies.Music Played in Today's ProgramClaude Goudimel (1510 – 1572) Comfort, comfort Ye my people Cathedral Singers; Richard Proulx, conductor. GIA 290

Michael Morelli is assistant professor of theology, culture, and ethics at Northwest Baptist Seminary in British Columbia, Canada. Michael is also the editor of the recent Pickwick book, Desert, Wilderness, Wasteland, and Word. This volume includes the first English translation of an essay by Jacques Ellul, along with five short engagements with Ellul's essay from current leading Ellul scholars. PODCAST LINKS: Jacques Ellul, Desert, Wilderness, Wasteland, and Word: https://wipfandstock.com/9781666742534/desert-wilderness-wasteland-and-word/ Wipf and Stock's Ellul volumes: https://wipfandstock.com/search-results/?contributor=jacques-ellul&page_number=1 Michael's Twitter: https://twitter.com/mchlmorelli?lang=en   CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Barth, Karl. The Epistle to the Romans. Eliot, T. S. “The Waste Land.” Ellul, Jacques. A Critique of the New Commonplaces. ———. Desert, Wilderness, Wasteland, and Word: A New Essay by Jacques Ellul and Five Critical Engagements. ———. The Empire of Non-Sense: Art in the Technological Society. ———. Hope in Time of Abandonment. ———. Presence in the Modern World. ———. The Technological Bluff. ———. The Theological Foundation of Law. Ziegler, Philip G. Militant Grace: The Apocalyptic Turn and the Future of Christian Theology.   OUTLINE: (01:42) – Chai tea, raw milk, oat milk(s), Keurig coffee (09:27) – Roundtable: Ellul, Virilio, Marx, Barth, Kierkegaard (13:36) – Ellul: Fiery? Austere? Curmudgeonly? (15:57) – The French Theodor Adorno (18:22) – French Protestant sociologist, theologian, and activist (26:30) – A one-man Frankfurt School (and a Barthian-Kierkegaardian) (32:16) – Technique as the new form of capital (36:40) – Confronting the trauma of fascism (41:39) – Freedom and the fear thereof (45:22) – Messianic inbreaking (48:56) – Anarchy and activism (53:05) – Discovering Ellul (and Virilio) (59:00) – Desert, Wilderness, Wasteland, and Word (01:02:32) – The One who we recognize without knowing (01:07:05) – The “desert” in Ellul (01:11:07) – Technology and eco-theology (01:14:27) – Where to find Michael (01:16:07) – Future project: Ellul and cinema

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The nineteenth century witnessed a flurry of evangelical and missionary activity in Europe and North America. This was an era of renewed piety and intense zeal spanning denominations and countries. One area of Protestant flourishing in this period has received scant attention in Anglophone sources, however: the French Réveil. Born of a rich Huguenot heritage but aimed at recovering the religion of the heart, this awakening gave birth to a dynamic missionary movement—and some of its chief agents were women. In Birthing Revival: Women and Mission in Nineteenth-Century France (Baylor UP, 2022), Michèle Sigg sheds light on the seminal role French Protestant women played in launching and sustaining this movement of revival and mission. Out of the concerted efforts of these women arose a holistic mission strategy encompassing the home front and the foreign field. Parisian women, led by Émilie Mallet, established schools to provide infants with food, safety, and religious education. Mallet and her friend Albertine de Broglie led the women's auxiliary of the Paris Bible Society to design and carry out a strategy for large-scale Bible distribution and fundraising. In 1825 de Broglie pioneered the women's committee of the Paris Evangelical Mission Society, which used the Bible Society model to promote international missions across their many networks. In meetings, publications, and reports to the annual General Assembly, the women reflected on their calling in the work of mission and fully embraced their identity as "true missionaries." The success of women teachers and their presence as wives and mothers in the Lesotho Mission—exemplified by pioneering missionary wife Elizabeth Lyndall Rolland—proved that married couples serving together as models of Christian living were essential in opening the doors to missionary work in Africa. The story, and these women's legacies, does not end in the field, however. Sigg demonstrates how the educational work of the missionary wives and their publications that shared good news of growing faith in Lesotho sparked local revivals in France. When the enthusiasm of the Réveil waned in the metropole and divisions mounted among Protestants, a movement of deaconesses emerged to renew the faith of French Protestants. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and the history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia and Protestant missions. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion, church-state relations, and politics of religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe.

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Owen Stanwood's newest book, The Global Refuge: Huguenots in an Age of Empire (Oxford UP, 2019), places the history of Huguenot refugees in a global context, the first truly international history of the diaspora. In the early modern world these French Protestant exiles scattered around the world, fleeing persecution following the Revocation of the Edict of Nantes in 1685. The story begins with dreams of Eden, as religious migrants sought to build perfect societies far from the political storms of Europe. In order to build these communities, however, the Huguenots needed patrons, forcing them to navigate the world of empires. The refugees promoted themselves as a chosen people, religious heroes who also possessed key skills that could strengthen the British and Dutch states. This embrace of empire led to a gradual assimilation. For over a century, they learned that only by blending in and by mastering foreign institutions could they prosper. While the Huguenots never managed to find a utopia or to realize their imperial sponsors' visions of profits, The Global Refuge demonstrates how this diasporic community helped shape the first age of globalization and influenced the reception of future refugee populations. Elspeth Currie is a PhD student in the Department of History at Boston College where she studies women's intellectual history in early modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The 1628 portion of the siege of La Rochelle was an anxious time for Cardinal Richelieu, as much as it was for the inhabitants of Casale, the bastion of the Duchy of Montferrat. Because of extensive commitments to the French Protestant conflict, Richelieu could spare little for North Italy, where the Habsburgs had become deeply involved. Braving winter snows and angry Italians, the Spanish had rushed to besiege Casale while the French were preoccupied. But unfortunately for Count Olivares back in Madrid, the very worst outcome to these plans would come to pass. France would emerge from the Siege of La Rochelle by the autumn of 1628, victorious and newly possessed of a large army. Where to send it? To North Italy, and the siege of Casale, which was still dragging on in Spain's name. Far from a one-off confrontation, Casale was the beginning of the end of peace between France and the Habsburg dynasty, a war that had been building - arguably - since the end of the 17th century. Listen into to this dramatic account of the breakdown in great power diplomacy, from fiction author Zack Twamley (wink wink nudge nudge).**DON'T FORGET TO FOLLOW THESE LINKS!**1) To support the podcast financially in return for some extra audio content, check out Patreon!2) To find a community of history friends, look at our Facebook page and group!3) To keep up to date with us, follow us on Twitter!4) Matchlock and the Embassy, our new historical fiction novel, is out NOW! Get it here Get bonus content on Patreon See acast.com/privacy for privacy and opt-out information.

A dish that, having been brought together around 1860 by Joseph Malin. Although Mr Malin opened his store on Old Ford Road, Bow, London, he moved from there in the 1970's to make room for houses to be built in the east end of London. It was the late Samuel Isaacs who formed the first actual restaurants of note and expanded his empire across London and the south coast. One address, holds a special place in the fish and chip hall of fame...1 Marine Parade, Brighton. Pictured in many seaside postcards, this restaurant that sits opposite the Brighton Pier, has served fish and chips to eat in or to be enjoyed along the promenade for over a century. Now owned and run by Yorkshire's son of the modern day “Chippie”, Harry Ramsden, this restaurant has served British Fish and Chips to almost every class of person. Even though Mr Ramsden started his business in Guisley, West Yorkshire, (circ.1928) the business has become as much a statement of this embolic dish as it was for the troops during WWII. In fact, to maintain a strong morale amongst the British population and also those brave soldiers fighting across the shores of Europe, Winston Churchill had ensured the dish was not part of the rationing at home, whilst also providing Fish and Chips to the troops to boost morale. It is also believed that the code “Fish” and then the word “chips” was used as a signal between troops at checkpoints for identification. Any hesitation or poor pronunciation, would mean instant refusal of passage (in a wartime zone, that meant certain death)! So, as you can see, the dish that originally found its way to into British culture back in the 16th century as a fried fish coated in flour, by nomadic Jewish immigrants from Spain, via Holland; the Chips being introduced to Britain by the fleeing French Protestant refugees in the 17th century, who settled in the London area; this marriage of these two components came together in London and up in Mossley, Lancashire, served out of wooden huts or on carts as street food and has definitely cemented itself as British food at its very best. At its peak 35k stores were spread across Britain with only about 10k remaining now...it's an institution that needs support to survive. With the difficulties of the pandemic effecting most food businesses, Fish and Chip shops are having to adapt rapidly. Even the record breaking Harry Ramsden, who in 1952 served 10,000 portions of Fish and Chips in a single day, earning a rightful place in the Guinness book of records, has has to adapt by selling frozen boxed meals in supermarkets. At a time when the heritage of food and cultural identity has become extremely important, we can thank the refugees of the 16th and 17th century for their contributions to an all-time classic, quintessentially British Street Food dish! From the humble introduction of Pescado Frito (the Jewish dish of flour coated fried fish) we can continue to enjoy this symbol of true British culture in the modernised newspaper looking paper wrappers or compostable boxes. Celebrating the fusion of cultures can also now be seen in world cuisines having adaptations of the fish and chip dinner, with their own twist. From Indian Pakora battered fish and Masala chips to Korean noodles with Tempura fish and fried potato cubes; this is truly a dish that has brought communities together through the years and will continue to do so for many more to come.

Suzannah Lipscomb talks to Andy Kesson about working between the worlds of research and TV, the Tudor court, a French Protestant community of women, and why academics should be more like upside-down swans.

Louis XIV (Louis Dieudonné; 5 September 1638 – 1 September 1715), known as Louis the Great (Louis le Grand) or the Sun King (le Roi Soleil), was King of France from 14 May 1643 until his death in 1715. His reign of 72 years and 110 days is the longest recorded of any monarch of a sovereign country in European history. In the age of absolutism in Europe, Louis XIV's France was a leader in the growing centralisation of power. Louis began his personal rule of France in 1661, after the death of his chief minister, the Italian Cardinal Mazarin. An adherent of the concept of the divine right of kings, Louis continued his predecessors' work of creating a centralised state governed from the capital. He sought to eliminate the remnants of feudalism persisting in parts of France and, by compelling many members of the nobility to inhabit his lavish Palace of Versailles, succeeded in pacifying the aristocracy, many members of which had participated in the Fronde rebellion during Louis' minority. By these means he became one of the most powerful French monarchs and consolidated a system of absolute monarchical rule in France that endured until the French Revolution. Louis also enforced uniformity of religion under the Gallican Catholic Church. His revocation of the Edict of Nantes abolished the rights of the Huguenot Protestant minority and subjected them to a wave of dragonnades, effectively forcing Huguenots to emigrate or convert, and virtually destroying the French Protestant community. The Sun King surrounded himself with a dazzling constellation of political, military, and cultural figures such as Mazarin, Colbert, Louvois, the Grand Condé, Turenne, Vauban, Boulle, Molière, Racine, Boileau, La Fontaine, Lully, Charpentier, Marais, Le Brun, Rigaud, Bossuet, Le Vau, Mansart, Charles, Claude Perrault, and Le Nôtre. During Louis' long reign, France was the leading European power, and it fought three major wars: the Franco-Dutch War, the War of the League of Augsburg, and the War of the Spanish Succession. There were also two lesser conflicts: the War of Devolution and the War of the Reunions. Warfare defined the foreign policy of Louis XIV, and his personality shaped his approach. Impelled "by a mix of commerce, revenge, and pique", Louis sensed that warfare was the ideal way to enhance his glory. In peacetime he concentrated on preparing for the next war. He taught his diplomats that their job was to create tactical and strategic advantages for the French military. --- Support this podcast: https://anchor.fm/thehistoryexpress/support

This episode is titled, “Wars of Religion”In our review of the Reformation, we began with a look at its roots and the long cry for reform heard in the Roman church. We saw its genesis in Germany with Martin Luther and Philip Melanchthon, its impact on Switzerland with Zwingli and later with the Frenchman John Calvin. John Knox carried it to his native Scotland and Thomas Cranmer led it in England.We've taken a look at the Roman Catholic response in what's called the Counter-Reformation, but probably ought to be labelled the Catholic Reformation. We briefly considered the Council of Trent where the Roman Church affirmed its perspective on many of the issues raised by Protestants and for the first time, a clear line was drawn, marking the differences in doctrine between the two groups. We saw the Jesuits, the learned shock-troops of the Roman Church sent out on both mission and to counter the impact of the Reformation in the regions of Europe being swung toward the Protestant camp.Let's talk a little more about the Catholic Counter-Reformation because Europe is about to plunge into several decades of war due to the differing religious affiliations of its various kingdoms.There were at least four ingredients in the Counter-Reformation.The first concerned the religious orders of the Catholic Church. There was a spiritual renewal within older orders like the Franciscans, Dominicans, and Benedictines. Reform among the Franciscans led to the founding of the Capuchins in 1528. Their energetic work among the Italian peasantry kept them loyal to Rome.Second, new orders sprang up. Groups like the Theatines [Thee a teen] who called both clergy and laity to a godly lifestyle. The Ursulines [Ursa-leens] were an order for women who cared for the sick and poor. And then of course, there were the Jesuits.The Society of Jesus, or Jesuits, were the most important of the new orders. Founded in Paris in 1534 by Ignatius of Loyola, the order required total obedience of its members for the furtherance of the interests of the Roman church. While there were good and godly Jesuits, men who worked tirelessly to expand the Kingdom of God, there were also some whose motives were less noble. Okay, let's be frank; they were diabolical. Utterly unscrupulous in their methods, they believed it was permissible to do evil if good came of it. They resurrected the Inquisition in the 16th C making it an effective tool in stomping out the Reformation in Italy, Spain, Portugal, and Belgium.Jesuits infiltrated government offices and used every means fair or foul to advance the cause of the Rome. Lest Catholic listeners take offense to this, understand that their power became so great and their methods so immoral, the Pope suppressed the order from 1773 to 1814.Also, it should be noted when Ignatius launched the Society, a counterattack on the Reformation was not in view. His ambition was missionary with a keen desire to convert Muslims. The three major goals of the Jesuits were to convert pagans, combat heresy, and promote education. It was their solemn oath to obey the Pope that led to their being used as a tool of the Counter-Reformation.A third aspect of the Counter-Reformation was the Council of Trent. The cardinals elected a Dutch theologian as a reform pope in 1522. He admitted that the problems Rome had with the Lutherans came because of the corruption of the Church, from the papal office down. As was saw a couple episodes ago, in 1536, Pope Paul III appointed a special panel of cardinals to prepare a report on the condition of the Church. That report gave Luther much ammunition for his critique of  Rome. It conceded that Protestantism resulted from the “ambition, avarice, and cupidity” of Catholic bishops.The Roman Church realized it needed to address the issues raised by the Reformers. The Council of Trent was the answer. It met in three main sessions, under the terms of three different popes, from 1545 to 63. Participants came from Italy, Spain, France, and Germany. The Council decided a wide array of issues.In direct response to Lutheran challenges, the Council abolished indulgence-sellers, defined obligations of the clergy, regulated the use of relics, and ordered the restructuring of bishops.The doctrinal work of Trent is summarized in the Tridentine Profession of Faith, which championed Roman Catholic dogma and provided a theological response to Protestants. Trent rejected justification by faith alone and promoted the necessity of meritorious works as necessary for salvation. It validated the seven sacraments as bestowing merit on believers and their necessity for salvation. It affirmed the value of tradition as a basis of authority alongside the Bible. It approved the canonicity of the apocryphal books of the Old Testament; made official the existence of purgatory; the value of images, relics, indulgences, the invocation of saints; and the importance of confession to a priest. It also defined more specifically the sacrificial aspects of the mass and decided that only the bread should be distributed to the laity.The Tridentine statement made reconciliation with Protestantism impossible.The Council's work constituted a statement of faith by which true Roman Catholics could determine their orthodoxy. No such comprehensive statement existed before. If it had, perhaps the force of the Reformation would have been blunted in some places. What the Council of Trent did, in effect, was to make official dogmas of the Church the various positions Luther had challenged in his break with Rome.A fourth aspect of the Counter-Reformation was a new and vigorous kind of spirituality that bloomed in a remarkable series of writings and movements. Some devotional books from this movement, such as the Imitation of Christ by Thomas a'Kempis and the Spiritual Exercises by Loyola, have received proper attention, but most of have not.This new kind of devout life was characterized by a systemic examination of conscience, prayer, contemplation, and spiritual direction. Its roots lay in the Middle Ages with groups like the Carthusians, who put great emphasis on the contemplative life. It was these works that fueled the calls for reform in the Roman Church before Luther arrived on the scene. They were the reading material of groups like the Brethren of the Common Life and The Oratory of Divine Love which provided many of the best church leaders in the years leading up to the 16th C.The Reformation sparked a series of religious wars across Europe. The last of these was the Thirty Years' War, which last from 1618–48.As we saw in a previous episode, the Peace of Augsburg in 1555 put Lutheranism on a legal basis with Roman Catholicism in Germany. The prince of a region determined the religion in his territory; dissenters could immigrate to another territory if they wanted to.Now, that may seem obvious to highly mobile moderns like many listening to this, but it wasn't for people at that time. Due to feudal rules, people weren't allowed to move without consent of their ruler. The Peace of Augsburg marked a significant change in commoners' mobility. To preserve Catholic domination of southern Germany, the agreement mandated that Catholic rulers who became Lutherans had to surrender rule. The agreement left out Calvinists, Anabaptists, and other Protestants. So for many, Augsburg solved nothing.Beginning in Bohemia, the Thirty Years' War ravaged Central Europe and Germany and involved all the major European powers. The Peace of Westphalia, which ended the war in 1648, resulted from long and complicated negotiations. France and Sweden gained large amounts of territory, and German princes gained greater power and influence at the expense of the Emperor. The treaty finally recognized Calvinism, along with Lutheranism and Catholicism, as legal religions and permitted each ruler to determine the religion of his state.The effects of the War were devastating for Christianity as a whole. Religious issues were increasingly treated with indifference by political leaders. Secular, self-serving matters were now the chief concerns of the growing uber-worldly nation-states. The barbarity and brutality of the war left many questioning the Christian Message. How could a Faith that produced such atrocities be true? Doctrine took a backseat to doubt. Faith was met with skepticism. All this coming at the dawn of, and no doubt hastening, The Age of Reason.In reply to those who criticize Christianity for the wars fought at that time, it ought to be recognized that in every case; political, economic, and social considerations were as important as the religious, if not more. Much of the time, there was no real struggle between Roman Catholics and Protestants. And on some fronts of the war, BOTH Catholics and Protestants fought alongside each other as comrades because their conflict was political rather than religious. We call this period the “Wars of Religion,” but in truth it was rarely religion that sparked or drove the conflict; it was political and economic, hiding behind a mask of religion because that tends to stir the people actually doing the fighting better than some prince wanting more land.Nine times out of ten, if you want to know the real cause of something, follow the money.We turn now to the impact of the Reformation on France and one example of how tragic things can turn – ostensibly, because of religion, but really because of politics.As the 16th C wore on, the Roman church in France fell into a progressively deplorable condition. The Concordat of Bologna in 1516 gave King Francis I the right to appoint the ten archbishops, thirty-eight bishops, and 527 heads of religious houses in France. That meant the Church became part of a vast patronage system, and individuals won positions in the Church not for ability or religious zeal but for service to the crown. Simony & bribery was de-rigor.Conditions became genuinely bad. Literacy among priests dropped to a mere ten-percent. Since the king was head of the French Church, and he depended on its patronage system for income, we see why Francis I and Henry II were so zealous in their persecution of French Protestants. They couldn't afford to permit the system to crumble. They certainly weren't zealous for Catholicism except as a tool to achieve their political ambitions.The French Protestant movement was stoked by what was happening in Geneva in Switzerland under Farel and Calvin. The French Bible, Calvin's Institutes, and numerous other Protestant publications fueled the movement. So naturally, the most literate element of the population was won over. Converts were numerous at the universities and among lawyers and other professionals, the merchant class and artisans, lower clergy, friars, and the lesser nobility. The illiterate peasantry was hardly touched and remained firmly Catholic.Politics and economics played into the mix. The Middle-class and lower nobility of France were tired of King Francis' imperial ambitions, funded on their backs. They were urged into the Protestant cause out of a desire to get rid of the King. It's estimated that two-fifths of all nobles joined the French Protestant cause.  Few of them were authentically converted but sought to use the Protestant movement to weaken the trend toward King Francis' oppressive version of royal absolutism.In spite of persecution, Protestants increased rapidly. At the beginning of the reign of Henry II in 1547 they numbered over 400,000. By the end of his reign in 1561 they were known as Huguenots and numbered 2 million; ten-percent of the population. The Presbyterian system of church government gave organization and discipline to the Huguenot movement.In order to understand the course of events the French Reformation took and see why it became embroiled in civil war, it's necessary to look at the political and social conditions of the times.First, that many of the younger nobility joined Protestant ranks is of great significance. Accustomed to carrying swords, they became protectors of Huguenot congregations during troubled times. They often protected church meetings against hostile bands of Catholic ruffians.Second, and this is key; there were four major groups of nobility vying for the rule in France.The ruling house with a tenuous grip on the throne was the Valois.The Bourbons of Western France were next in line should the Valois falter. Their leadership were decided Huguenots.The powerful Guises [Guy-zuhz], were equally committed Roman Catholics with extensive holdings in the East.The Montmorencys controlled the center of France; their leadership divided evenly between Huguenots and Catholics.Third, when Henry II died, he left three sons all dominated by his queen, Catherine de Medici. She was determined to maintain personal control and advance the power of her government. She was opposed by many of the nobility jealous of their rights and wanted to restrict the power of the monarchy.Fourth, as the likelihood of civil war in France percolated, the English and Spanish sent aid to their factions to serve their respective interests.Such animosities provided the tinder to ignite armed conflict. Eight wars were fought between Roman Catholics and Protestants in France. Leading the Protestants early in the conflict was Gaspard de Coligny. But he lost his life along with some 15 to 20,000 Huguenots in the massacre of St. Bartholomew's Day, in August, 1572. After that, Henry of Navarre, of the Bourbon family, led the Protestants. His maneuvers were successful, and eventually, with the death of others in the royal line, he became heir to the French throne. Because he didn't have enough strength to complete his conquest, he converted to Catholicism and won the crown as Henry IV. Judging from his conduct, Henry's religious principles sat his shoulders rather lightly. His switch to the Roman Church was for purely political reasons. Most likely he simply sought to turn off the blood bath drenching France.In 1598, Henry published the Edict of Nantes, a grant of toleration for the Huguenots. It guaranteed them the right to hold public office, freedom of worship in most areas of France, the privilege of educating their children in other than Roman Catholic schools, and free access to universities and hospitals. The edict was the first significant recognition of the rights of a religious minority in an otherwise intolerant age. Though the Huguenots enjoyed a period of great prosperity after that, King Louis XIV revoked the edict in 1685. Thousands were driven into exile, to the benefit of England, Holland, Prussia, and America where they fled for refuge.