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 PREFACE

The work on this book—which was originally submitted as a Ph.D.

thesis at the University of London—began at the instigation of the
late Professor Harold Laski, who at one time intended to write a
study covering similar grounds. His profound knowledge of the
period and his inimitable gift of imparting enthusiasm for scholarly
pursuits are very well known to those whom he had helped to dis-
cover obscure texts and clarify their own ideas. The research con-
tinued under M r . William Pickles, of the London School of Eco-
nomics and Political Science, who gave much of his time, providing
invaluable criticism and direction in the crucial period during which
the essay was being molded.
I am grateful to my friends Professor Peter Brock, of the
University of Alberta; Mrs. Carol Maclure, of London; Dr. Mar-
keta C. Goetz, of the University of British Columbia; Mme Jac-
queline Lecocq-Leiner, of Paris; M r . Ronald C. Cooke, of Toronto,
Ontario; and M r . Ian Peyman of Vancouver, B.C., for their kind
help extended to me at various stages of the preparation of this
manuscript.
I am also greatly indebted to the Canada Council, whose generous
grant has effectively assisted me in the publication of this study, and
to Dean V. W . Bladen and the Social Science Research Council of
Canada for their encouragement.
Parts of this book appeared in the Proceedings of the Huguenot
Society of London (Vol. X I X , No. i, 1 9 5 3 ; No. 3, 1 9 5 5 ) , Proceed-
ings of the American Philosophical Society (Vol. X C I X , No. 3,
1 9 5 5 ) , and in Der Deutsche Hugenott (Vol. X X I , No. 2, 1 9 5 7 ;
Vol. X X I I , No. 2, 1 9 5 8 ; Vol. X X I I I , No. 1, 1 9 5 9 ) , and are pub-
lished here by the kind permission of the editors.
viii PREFACE

T h e engraving of the anvil reproduced on the title page of this

book can be found, among other places, on the title page of the
Histoire Ecclésiastique des Eglises Réformées au Royaume de
France ( 1 5 8 0 ) , attributed to T h é o d o r e de Bèze. T h e allusion is to
the answer given by T . de Bèze to the royal envoy a f t e r the V a s s y
M a s s a c r e ( 1 5 6 2 ) that persecutions are futile and that the Re-
f o r m e d church is like an anvil on which many hammers have been
broken.

W. J. STANKIEWICZ
University of British Columbia
June, 1 9 5 9
 CONTENTS

INTRODUCTION i

Chapter

I T H E BACKGROUND 5
The Intolerance of the Sixteenth Century, 7 The
Wars of Religion and Their Impact, 18 The Various
French Schools of Thought, 32 The Prospects for
Toleration, 44

II T H E E D I C T OF N A N T E S 52
The Spirit of the Edict of Nantes, 52 The Edict of
Nantes in the Light of Medieval Political Theory, 64
Rohan and the Politics of the Huguenot Party, 73
The Decline of Liberal Ideas, 87

III T H E DOWNWARD T R E N D : THE

I N F L U E N C E OF R I C H E L I E U ' S POLICY
AND DOCTRINE 92
Richelieu and the End of the Huguenot Party, 92
Richelieu and Tolerance, 1 1 2 The Ascendancy of
the Theory of Absolutism: Lebret, Marca, Richelieu,
128
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x CONTENTS

IV M A Z A R I N : T H E T R I U M P H OF
MONARCHISM 136
The Huguenots under Mazarin, 136 The
Triumph of Monarchism, 152

V T H E CLIMAX 162
The Absolutist Theory: Louis XIV, Bossuet, Merlat,
162 Absolutism in Practice, 171 Rationalist and
Secular Reaction, 197

VI CONSEQUENCES OF T H E REVOCATION 206

The Attack from Abroad on Absolutism, 206 The
Toleration Controversy, 215 Wider Consequences
of the Revocation, 226

POSTSCRIPT 243

BIBLIOGRAPHY 246

INDEX 258
 Non. Il fut gallican, ce siècle, et janséniste! .

Non. Il f u t gallican, ce siècle, et janséniste I

C'est vers le moyen âge, énorme et délicat,
Qu'il faudrait que mon coeur en panne naviguât,
Loin de nos jours d'esprit charnel et de chair triste.

Roi, politicien, moine, artisan, chimiste,

Architecte, soldat, médecin, avocat,
Q u e l temps ! Oui, que mon coeur n a u f r a g é rembarquât
P o u r toute cette force ardente, souple, artiste !

E t là que j'eusse part—quelconque, chez les rois

O u bien ailleurs, n ' i m p o r t e — à la chose vitale,
E t que je fusse un saint, actes bons, pensers droits,

H a u t e théologie et solide morale,

Guidé par la folie unique de la Croix,
Sur tes ailes de pierre, ô folle Cathédrale I

PAUL VERLAINE
 INTRODUCTION

A n inquiry into the problem of toleration provides interesting ma-

terial f o r the semanticist, f o r the term has more than one meaning.
In the period of French history examined by this study, "toleration"
was used in at least three distinct ways : ( I ) to embody the philo-
sophical principle of true tolerance, defended by Castellion and to
a lesser degree by L ' H ô p i t a l , which was only vaguely related to any
practical attitude and seldom explicitly and clearly expressed—cer-
tainly not yet an "homage to the rights of conscience"; 1 ( 2 ) to
designate a legal device desired by the Politiques and used by H e n r y
I V ; and ( 3 ) to describe a measure of expediency suggested by Omer
T a l o n and "practiced" by Richelieu in the f o r m of tolerationism—
an attitude which attributed purely political meaning to the notion
of religious toleration. But these distinctions, fascinating as they
are, do not end the semantic problem, f o r the philosophical implica-
tions of the term were left vague at this period.
In the contemporary vocabulary of Catholic spokesmen, "tolera-
tion" was a term of contempt. T h e Catholics had no interest in
promoting it; occasionally they practiced a quasi-toleration—a false
attitude concealing some ulterior motive, a utilitarian attitude tak-
ing f o r granted that at some point toleration would be rejected, an
expedient usually referred to with derision. Both Talon, in a famous
speech, 2 and Meynier, in his treatise, 3 used "toleration" in this de-
rogatory sense, although they recognized the necessity of putting up
with this altogether undesirable phenomenon.
T h e Protestants as a rule, but with some notable exceptions, did
not speak of tolerance in a disparaging w a y ; f o r them, the concept
was a valuable weapon in their struggle f o r political survival. T h e i r
attitude was hypocritical, f o r at their stage of religious develop-
ment they could not sincerely believe in true tolerance. N o doctrine
can afford to find a place f o r tolerance while it is still asserting its
own validity. Tolerance is the mark of achievement. It is the skep-
ticism which crowns the struggle, but which is absent during revolu-

1
J . E . Neale, The Age of Catherine d'e Medici, p. 53.
' C f . below, chap. iii.
' C f . below, chap. v.
2 INTRODUCTION

tion and expansion. T o recognize the plausibility and justification

of another point of view is to admit limitation in one's own t h e o r y —
an inadmissible act by a f o l l o w e r of any y o u n g ideology. A new doc-
trine, attempting to find a basis f o r its own existence and to p r o m o t e
enthusiasm, must claim to be the only p u r v e y o r of truth and must
condemn all other theories as aberrations. Salvation comes only w i t h
unquestioning faith, and any laxity delays the march t o the g o a l —
the triumph of the new d o g m a . T o p r o m o t e such d o g m a s , it m a y be
necessary to find r o o m f o r the idea o f toleration, but it will be f o r
external use, as a w e a p o n to be used in relations w i t h opponents.
T o l e r a t i o n as a medium to achieve p o w e r w a s not accepted by
C a l v i n and other sixteenth-century theologians, but it w a s practiced
by some later H u g u e n o t s , w h o w e r e less rigidly Calvinist and m o r e
politically minded. B o t h the earlier and, f o r the most part, the l a t e r
H u g u e n o t s w e r e intolerant, the only difference being that in the
beginning the position w a s f r a n k l y stated, w h e r e a s later the meaning
given to the principle of toleration w a s deliberately obscured. T o l -
eration m a t t e r e d only as l o n g as it g a v e a hope o f finding the right
w a y to establish the predominant influence of the R e f o r m e d re-
ligion.
T h e w e a p o n which the H u g u e n o t s made o f the t e r m " t o l e r a t i o n "
w a s wrenched f r o m them by Richelieu, w h o replaced it w i t h his
peace f o r m u l a . In his use of the t e r m " p e a c e , " he simply g a v e a
new name to the accepted meaning. Y e t the scope o f his t e r m w a s
m o r e extensive; it concerned the state as a w h o l e and not merely the
oppressed m i n o r i t y ; it w a s used in a f a r m o r e subtle w a y and w a s
f a r more successful. B y " p e a c e , " he meant a period o f quiet, o f
t e m p o r a r y toleration, which w a s to be extinguished later. B y de-
manding toleration, the H u g u e n o t s expressed their desire f o r the
political and religious equality which they w o u l d n e v e r h a v e
d r e a m e d o f p r e s e r v i n g h a d the state been under their control.

T h i s investigation cannot survey the different meanings o f the t e r m

" t o l e r a t i o n " and their relation to c o n t e m p o r a r y ideas w i t h o u t show-
ing the degree o f religious and political f r e e d o m to which the p a r t y
struggle led the H u g u e n o t s .
T h e over-all survey presents a s o m e w h a t g l o o m y picture o f the
f a i r l y general c o n t e m p o r a r y attitude, in which it w a s not the prin-
INTRODUCTION 3
ciple of tolerance that counted, but the methods of achieving in-
tolerance while preserving religious unity.
I f at one time a certain degree of toleration was attained, this
was due either to a concession to the strength of the other party or
to submission to the exigencies of statecraft. W h i l e toleration w a s
then " a plea without either moral or intellectual validity," 4 it was
not merely a bogus issue in the dispute between parties or in the
conflict between a party and the state. A policy of toleration would
have meant the introduction of f r e e d o m of conscience not only
within the Church but also within the state. T h e civil government
could not remain undisturbed by the external manifestations of the
same f r e e d o m of religious belief which demanded the right to ex-
amine the Scriptures.
N o presentation of the political theory of the period would of
course be adequate without due consideration of the problem of
religious tolerance, which indeed f o r m e d one of the t w o main topics
of contemporary political writings. W h e n dealing with toleration,
one cannot exclude the concept of sovereignty, the other problem of
importance, by which toleration was affected both in its theoretical
and in its practical aspect. A g a i n , when speaking of the idea of
toleration and presenting it against the wider background of politi-
cal theory in general, one must try to relate contemporary doctrines
to events, mainly those occasioned by, and developing alongside, the
party struggle; one must interpret doctrines in the light of events,
and events in the light of doctrines.

* H. J. Laski, Communism (London, 1927), p. 62.

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