what is the french bishop referring to in this passage?

French bishop and theologian

His Grace Jacques-Bénigne Bossuet
Bishop of Meaux
Portrait of Jacques-Bénigne Bossuet by Hyacinthe Rigaud
Church	Roman Catholic Church
Diocese	Meaux
Encounter	Cathedral of Saint Stephen
Installed	17 November 1681
Term ended	12 Apr 1704
Predecessor	Dominique de Ligny
Successor	Henri-Pons de Thiard de Bissy
Personal details
Born	(1627-09-27)27 September 1627 Dijon, France
Died	12 April 1704(1704-04-12) (aged 76) Paris, France
Nationality	French
Occupation	Bishop, writer, tutor
Alma mater	College of Navarre, Paris

Jacques-Bénigne Lignel Bossuet (French: [bɔsɥɛ]; 27 September 1627 – 12 April 1704) was a French bishop and theologian, renowned for his sermons and other addresses. He has been considered by many to be one of the most vivid orators of all time and a masterly French stylist.

Court preacher to Louis 14 of France, Bossuet was a strong advocate of political absolutism and the divine right of kings. He argued that authorities was divinely ordained and that kings received sovereign ability from God. He was likewise an important courtier and pol.

The works best known to English speakers are iii smashing orations delivered at the funerals of Queen Henrietta Maria, widow of Charles I of England (1669), of her girl Henriette, Duchess of Orléans (1670), and of the outstanding military commander le Thousand Condé (1687).

His work Discours sur l'histoire universelle (Soapbox on Universal History 1681) has been regarded by many Catholics as an actualization or new version of the City of God of St. Augustine of Hippo.

Biography [edit]

Early years [edit]

Bossuet was born at Dijon. He came from a family of prosperous Burgundian lawyers – on both his paternal and maternal side, his ancestors had held legal posts for at least a century. He was the fifth son born to Beneigne Bossuet, a judge of the parlement (a provincial loftier court) at Dijon, and Marguerite Mouchet. His parents decided on a career in the Church building for their fifth son, so he was tonsured at age eight.^[1]

The boy was sent to schoolhouse at the Collège des Godrans, a classical school run by the Jesuits of Dijon. When his father was appointed to the parlement at Metz, Bossuet was left in Dijon nether the care of his uncle Claude Bossuet d'Aiseray, a renowned scholar. At the Collège des Godrans, he gained a reputation for difficult work: young man students nicknamed him Bos suetus aratro, an "ox accustomed to the plough". His father's influence at Metz allowed him to obtain for the young Bossuet a canonry in the cathedral of Metz when the boy was just xiii years old.^[2]

In 1642, Bossuet enrolled in the Collège de Navarre in Paris to finish his classical studies and to begin the study of philosophy and theology.^[2] His mentor there was the college's president, Nicolas Cornet,^[iii] the theologian whose denunciation of Antoine Arnauld 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 to the Hôtel de Rambouillet, a great centre of aristocratic culture and the original dwelling house of the Précieuses. Bossuet was already showing signs of the oratorical luminescence which served him so well throughout his life. On one celebrated occasion at the Hôtel de Rambouillet, during a dispute about extempore preaching, the 16-year-old Bossuet was called on to deliver an impromptu sermon at eleven pm. Vincent Voiture famously quipped: "I never heard everyone preach and then early nor and so late".^[2]

Early clerical career [edit]

Bossuet became a Master of Arts in 1643. He sustained his first thesis (tentativa) in theology on 25 January 1648, in the presence of the Prince de Condé.^[1] Later on in 1648, he was ordained a subdeacon at Metz. Ordination as a deacon came in 1649, after which he began to preach his first sermons.

He sustained his second thesis (sorbonica) on November nine, 1650. Then, in preparation for the priesthood, he spent the adjacent two years in retirement under the spiritual management of Saint Vincent de Paul.

Priest at Metz [edit]

In January 1652, Bossuet returned to public life, being named Archdeacon of Sarrebourg.^[1] He was ordained a priest on eighteen March 1652. A few weeks later, he defended his brilliant doctoral work and became a Doctor of Divinity.

He spent the next seven years at Metz, where his male parent's influence had got him a canonry at age 13 and where he now also had the office of archdeacon. He was plunged at once into the thick of controversy; for nearly half of Metz was Protestant, and Bossuet's first appearance in impress was a refutation of the Huguenot pastor Paul Ferry (1655). During the residue of his fourth dimension at Metz he frequently engaged in religious controversies with Protestants (and, less regularly, with Jews). To reconcile the Protestants with the Catholic Church building became the great object of his dreams; and for this purpose, he began to train himself carefully for the pulpit, an all-important centre of influence in a country where political assemblies were unknown and novels and newspapers scarcely born. His youthful imagination was unbridled, and his ideas ran hands into a kind of paradoxical subtlety, redolent of divinity faculties.^[4] Even so, his time at Metz was an important time for developing his pulpit oratory and for allowing him to continue his study of Scripture and the Church Fathers. He also gained political experience through his participation in the local Assembly of the Three Orders.^{[ commendation needed ]}

In 1657, in Metz, Bossuet preached before Anne of Austria, mother of Louis XIV. As a result, he received the honorific title of "Counselor and Preacher to the King".

Early on career in Paris [edit]

In 1657, St. Vincent de Paul convinced Bossuet to move to Paris and give himself entirely to preaching.^[four] (He did not entirely sever his connections with the cathedral of Metz, though: he continued to hold his benefice, and in 1664, when his widowed male parent was ordained every bit a priest and became a canon of the Metz cathedral affiliate, Bossuet was named chapter'southward dean.)^{[ citation needed ]}

Bossuet quickly gained a reputation as a great preacher, and by 1660, he was preaching regularly before the court in the Chapel Majestic. In 1662, he preached his famous sermon "On the Duties of Kings" to Louis 14 at the Louvre.^[5]

In Paris, the congregations had no mercy on purely clerical logic or clerical taste; if a preacher wished to grab their ear, he had to manage to address them in terms they would agree to consider sensible and well bred. Having very stern ideas of the nobility of a priest, Bossuet refused to descend to the usual devices for arousing popular interest.^[iv]

The narrative chemical element in Bossuet'south sermons grew shorter with each yr. He never drew satirical pictures like his keen rival Louis Bourdaloue. He would not write out his discourses in full, much less larn them off by heart: of the two hundred printed in his works, all merely a fraction are crude drafts. Ladies such as Mme de Sévigné forsook him when Bourdaloue dawned on the Paris horizon in 1669, though Fénelon and La Bruyère, two much sounder critics, refused to follow their example.^[4]

Bossuet possessed the full equipment of the orator, voice, language, flexibility and strength. He never needed to strain for result; his genius struck out at a single accident the thought, the feeling and the word. What he said of Martin Luther applies especially to himself: he could fling his fury into theses and thus unite the dry out light of argument with the fire and oestrus of passion. These qualities reached their highest point in the Oraisons funèbres (Funeral Orations).^[4]

Bossuet was always best when at work on a large canvas; as well, hither no conscientious scruples intervened to prevent him giving much time and thought to the artistic side of his subject field. The Oraison, as its proper noun betokened, stood midway between the sermon proper and what would nowadays be called a biographical sketch. At least that was what Bossuet made it; for on this field, he stood not simply get-go, but lonely.^[4]

One hundred and thirty-seven of Bossuet's sermons preached in the catamenia from 1659 to 1669 are extant, and information technology is estimated that he preached more than a hundred more than that take since been lost.^{[ citation needed ]} Apart from state occasions, Bossuet seldom appeared in a Paris pulpit after 1669.^[four]

Tutor to the Dauphin, 1670–1681 [edit]

A favourite of the court, in 1669, Bossuet was gazetted bishop of Condom in Gascony, without existence obliged to reside at that place. He was consecrated bishop on September 21, 1670, merely he resigned the see when he was elected to the Académie française in 1671.^{[ citation needed ]}

On xviii September 1670 he was appointed tutor to the ix-year-former Dauphin, eldest child of Louis XIV. The choice was scarcely fortunate. Bossuet unbent equally far as he could, merely his genius was by no means fitted to enter into the feelings of a child; and the dauphin was a choleric, ungainly, sullen boy. Probably no one was happier than the tutor when his charge turned sixteen and was married off to a Bavarian princess. Still, Bossuet's nine years at court were by no means wasted.^{[ citation needed ]}

Bossuet'southward tutorial functions involved composing all the necessary books of pedagogy, including non only handwriting samples, but besides manuals of philosophy, history, and religion fit for a future Rex of French republic.^{[ citation needed ]} Among the books written by Bossuet during this period are iii classics. First came the Traité de la connaissance de Dieu et de soi-même ("Treatise on the Cognition of God and of Oneself") (1677), then the Discours sur l'histoire universelle ("Soapbox on Universal History") (1679, published 1682), and lastly the Politique tirée de l'Écriture Sainte ("Politics Fatigued from Holy Scripture") (1679, published 1709). The three books fit into each other. The Traité is a full general sketch of the nature of God and the nature of man. The Discours is a history of God'south dealings with humanity in the by.^{[half dozen]} The Politique is a code of rights and duties drawn up in the calorie-free thrown by those dealings. Bossuet'due south conclusions are just drawn from Holy Scripture because he wished to gain the highest possible sanction for the institutions of his land and to hallow the French republic of Louis XIV by proving its astonishing likeness to the Israel of Solomon. So, too, the veil of Holy Scripture enabled him to speak out more boldly than court etiquette would have otherwise allowed, to remind the son of Louis 14 that kings have duties also as rights.^[four]

The Chiliad Dauphin had often forgotten these duties, but his son, the Petit Dauphin, would conduct them in heed. The tutor'southward imagination looked forward to a time when France would flower into Utopia, with a Christian philosopher on the throne. That is what made him and so stalwart a champion of authority in all its forms: "le roi, Jesus-Christ et fifty'Eglise, Dieu en ces trois noms" ("the king, Jesus Christ, and the Church building, God in His three names"), he says in a characteristic letter. The object of his books is to provide dominance with a rational basis. Bossuet'south worship of authorization by no means killed his confidence in reason; what it did was brand him doubt the honesty of those who reasoned otherwise than himself.^[iv]

The whole chain of argument seemed to him so clear and simple. Philosophy proves that God exists and that He shapes and governs the course of human affairs. History shows that this governance is, for the virtually part, indirect, exercised through certain venerable corporations, also civil and ecclesiastical, all of which demand implicit obedience as the immediate representatives of God. Thus all revolt, whether civil or religious, is a direct disobedience of the Omnipotent.^[4]

Oliver Cromwell becomes a moral monster, and the revocation of the Edict of Nantes was the greatest achievement of the 2nd Constantine. The France of his youth had known the misery of divided counsels and civil war; the French republic of his adulthood, brought together under an absolute sovereign, had suddenly burgeoned into a splendour comparable but with ancient Rome. Why not, then, strain every nerve to hold innovation at bay and prolong that splendour for all time? Bossuet's ain Discours sur l'histoire universelle might have furnished an answer, for there the autumn of many empires is detailed; but then the Discours was equanimous with a single purpose in mind.^[iv]

To Bossuet, the establishment of Christianity was the ane betoken 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 equally 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 Providence or chance or a lilliputian 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 that every keen change should have its roots in the ages that went before it. Bossuet, appropriately, made a heroic endeavor to grapple with origins and causes, and in this way, his volume deserves its identify every bit 1 of the start of philosophic histories.^[iv]

Bishop of Meaux, 1681–1704 [edit]

With the period of the Dauphin'southward formal education ending in 1681, Bossuet was appointed Bishop of Meaux by the Male monarch on two May 1681, which was canonical past Pope Innocent XI on 17 November.^[seven] But before he could take possession of his see, he was drawn into a trigger-happy quarrel betwixt Louis Fourteen and Pope Innocent 11. Here he found himself in a quandary: to support the Pope meant supporting the Jesuits; and he hated their supposed chicanery and dévotion aisée almost equally much as Pascal; to oppose the Pope was to play into the hands of Louis XIV, who was eager to discipline the Church building to the will of the State. Bossuet therefore attempted to steer a middle course. In 1682, before the general Assembly of the French Clergy, he preached a great sermon on the unity of the Church and fabricated it a magnificent plea for compromise. As Louis 14 insisted on his clergy making an anti-papal declaration, Bossuet got leave to draw it upwards and fabricated it as moderate equally he could, and when the Pope alleged it nada and void, he prepare to work on a gigantic Defensio Cleri Gallicani, only published after his death.^[4] Throughout this controversy, unlike the court bishops, Bossuet constantly resided in his diocese and took an active involvement in its administration.^{[ commendation needed ]}

Efforts to combat Protestantism [edit]

The Gallican storm a little abated, he turned back to a project very virtually his centre. Ever since the early on days at Metz, he had been busy with schemes for uniting the Huguenots to the Cosmic Church. In 1668, he converted Turenne; in 1670, he published an Exposition de 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 Cosmic dogmas to adapt Protestant taste.^[viii]

Finally, in 1688, his great Histoire des variations des Églises protestantes ("History of the Variations of the Protestant Churches"), perhaps the almost bright of all his works, appeared. Few writers could take fabricated the Justification controversy interesting or fifty-fifty intelligible. His statement 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 than they varied on increasingly important points.^[8]

The Protestant Minister Pierre Jurieu having responded to the Histoire des variations, Bossuet published the Avertissements aux protestants sur les lettres du ministre Jurieu contre l'Histoire des variations (Warnings to Protestants on the messages of Minister Jurieu confronting the History of Variations, 1689–1691). In the fifth of these Avertissements (1690), he denied the thesis of the explicit or implicit contract between the prince and his subjects, which Jurieu supported, and formulated the famous sentence: "To condemn this country [= slavery], it would not only exist condemn the law of nations, where servitude is admitted, as it appears by all the laws; only that would exist to condemn the Holy Spirit, who commands slaves, through the mouth of St. Paul,^[9] to remain in their country, and does not oblige their masters to free them.^[10] Flaubert, in his Sottisier,^[11] noted that in the 19th century, Catholic theology had varied to the indicate of expressing ideas on slavery diametrically opposed to those of Bossuet.

For the moment, the Protestants were pulverized; but before long, they began to ask whether variation was necessarily so great an evil. Betwixt 1691 and 1701, Bossuet corresponded with Leibniz with a view to reunion, just negotiations broke downward precisely at this point. Leibniz thought his countrymen might accept individual Roman doctrines, simply he flatly refused to guarantee that they would necessarily believe tomorrow what they believe today. We prefer, he said, a church eternally variable and for e'er moving frontwards.^[viii]

Next, Protestant writers began to accumulate some alleged proofs of Rome'south ain variations; and here, they were backed up by Richard Simon, a priest of the Paris Oratory and the begetter of biblical criticism in France. He accused St Augustine, Bossuet'south own special master, of having corrupted the primitive doctrine of grace.^[8]

Bossuet ready to work on a Defense de la tradition, merely Simon calmly went on to heighten issues graver still. Under a veil of politely ironic circumlocutions, such every bit did not deceive the Bishop of Meaux, he claimed his correct to interpret the Bible like whatever other volume. Bossuet denounced him again and again; Simon told his friends he would look until the old fellow was no more than. Another Oratorian proved more dangerous still. Simon had endangered miracles past applying to them lay rules of evidence, but Malebranche abrogated miracles birthday. It was cursing, he argued, to suppose that the Author of nature would violate the law He had Himself established. Bossuet might scribble nova, mira, falsa in the margins of his volume and urge Fénelon to assault them; Malebranche politely met his threats by proverb that to be refuted by such a pen would do him too much honor. These repeated checks soured Bossuet'due south temper.^[viii]

In his earlier controversies, he had borne himself with bang-up magnanimity, and the Huguenot ministers he refuted had found him a kindly advocate at courtroom. His approval of the revocation of the Edict of Nantes stopped far curt of blessing dragonnades within his Diocese of Meaux, but now his patience was waning. A dissertation by one Begetter Caffaro, an obscure Italian monk, became his excuse for writing certain, violent Maximes sur la comédie (1694), wherein he made an attack on the retention of Molière, dead more 20 years.^[8]

Controversy with Fénelon [edit]

Fénelon (1651–1715), Bossuet's final rival

Three years afterward, he was contesting with Bishop François Fénelon over the beloved of God.^[8] Fénelon, 24 years his junior, was an sometime student who had all of a sudden go a rival; like Bossuet, Fénelon was a bishop who served as a regal tutor.^{[ citation needed ]}

The controversy concerned their unlike reactions to the opinions of Jeanne Guyon: her ideas were similar 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'south opinions, an ecclesiastical committee of 3 members, including Bossuet, was appointed to report on the affair. The committee issued 34 articles known as the Articles d'Issy, which condemned Mme Guyon'due south ideas very briefly and provided a curt treatise on the orthodox, Catholic conception of prayer. Fénelon, who had been attracted to Mme Guyon's ideas, signed off on the Manufactures, and Mme Guyon submitted to the judgment.^{[ citation needed ]}

Bossuet at present composed Instructions sur les états d'oraison, a work that explained the Articles d'Issy in greater depth. Fénelon refused to endorse this treatise, nonetheless, and instead composed his ain explanation as to the significant of the Articles d'Issy, his Explication des Maximes des Saints. He explained his view that the goal of human being life should be to take dearest of God every bit 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. Rex Louis XIV reproached Bossuet for failing to warn him that his grandsons' tutor had such unorthodox opinions and instructed Bossuet and other bishops to respond to the Maximes des Saints.^{[ citation needed ]}

Bossuet and Fénelon thus spent the years 1697–1699 battling each other in pamphlets and letters until the Inquisition finally condemned the Maximes des Saints on 12 March 1699. Pope Innocent XII selected 23 specific passages for condemnation. Bossuet triumphed in the controversy and Fénelon submitted to Rome'south determination of the matter.^{[ citation needed ]}

Death [edit]

Bossuet'southward tomb in Meaux cathedral

Until he was over 70 years, Bossuet enjoyed practiced wellness, but in 1702 he developed chronic kidney stones.^[12] 2 years later on he was a hopeless invalid, and on 12 Apr 1704 he died quietly.^[viii] His funeral oration was given by Charles de la Rue, SJ. He was buried at Meaux Cathedral.

Preaching [edit]

Bossuet is widely considered to be one of the nigh influential homilists of all time.^{[thirteen] [14]} He is one of the preachers, along with John Tillotson and Louis Bourdaloue, who began the transition from Bizarre to Neoclassical preaching.^{[15] [xiii]} He preached with a simple eloquence that eschewed the grandiose extravagances of before preaching. He focused on ethical rather than doctrinal letters, often drawing from the lives of saints or saintly contemporaries as examples. He preached, for example, on St. Francis de Sales also every bit funeral orations on Queen Henrietta Maria of France and Henrietta Anne of England. Bossuet's funeral orations in particular had lasting importance and were translated early into many languages, including English.^[16] Such was their power that even Voltaire, normally so antagonistic toward clergy, praised his oratorical excellence.^[17]

Works [edit]

An edition of Bossuet's sermons was edited past Abbé Lebarq in six vols. (Paris, 1890, 1896), as the Œuvres oratoires de Bossuet. His complete works were edited by Lachat in 31 vols. (Paris, 1862–1864).

• Méditation sur la brièveté de la vie (1648)
• Réfutation du catéchisme de Paul Ferry (1655)
• Oraison funèbre de Yolande de Monterby (1656)
• Oracion funebre due east Valeria Slazar (1657)
• Panégyrique de saint Paul (1659)
• Oraison funèbre de Nicolas Cornet (1663)
• Oraison funèbre d'Anne d'Autriche (1667)
• Oraison funèbre d'Henriette Marie de France (1669)
• Oraison funèbre d'Henriette d'Angleterre (1670)
• Exposition de la doctrine de l'église catholique sur les matières de controverse (1671)
• 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 but in 1828)
• Conférence avec le pasteur Claude (1678 – published 1682)
• Discours sur l'histoire universelle or Speech of Universal History (1681)
• Politique tirée de l'Écriture sainte (Politics Drawn from the Very Words of Holy Scripture) (1679 – published 1709)
• Sermon sur fifty'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)
• 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, Three) (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)
• Relation sur le quiétisme (1698)
• Instructions pastorales cascade les Protestants (manual for Protestant converts to Catholicism) (1701)

Politics Drawn from the Very Words of Holy Scripture [edit]

When Bossuet was chosen to exist the tutor of the Dauphin, oldest child of Louis Xiv, he wrote several works for the edification of his pupil, i of which was Politics Derived from the Words of Holy Scripture, a discourse on the principles of majestic authoritarianism. The work was published posthumously in 1709.

The work consists of several books which are divided into articles and propositions which lay out the nature, characteristics, duties, and resource of royalty. To justify his propositions, Bossuet quotes liberally from the Bible and various psalms.

Throughout his essay, Bossuet emphasizes the fact that royal dominance comes directly from God and that the person of the king is sacred. In the third volume, Bossuet asserts that "God establishes kings as his ministers, and reigns through them over the people." He also states that "the prince must be obeyed on principle, as a matter of faith and of conscience." While he declares the absolute potency of rulers, he emphasizes the fact that kings must employ their power only for the public expert and that the king is not to a higher place 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 country, which is why, co-ordinate to him, the subjects of the prince owe the prince the same duties that they owe their state. He likewise states that "simply public enemies brand a separation between the interest of the prince and the interest of the country." As far as the duties of royalty, the master goal is the preservation of the land. Bossuet describes three means that this can be achieved: by maintaining a good constitution, making good utilise of the land's resource, and protecting the state from the dangers and difficulties that threaten it.

In books 9 and x, Bossuet outlines the diverse resources of royalty (arms, wealth, and counsel) and how they should be used. In regards to arms, Bossuet explains that there are but and unjust grounds for war. Unjust causes include ambitious conquest, pillage, and jealousy. As far equally wealth is concerned, he then lays out the types of expenditures that a male monarch has and the diverse sources of wealth for the kingdom. He emphasizes that the true wealth of a kingdom is its men and says that information technology is important to amend the people's lot and that at that place would exist no more poor.^[18]

Trivia [edit]

The Catholic Encyclopedia (1913) calls Bossuet the greatest pulpit orator of all time, ranking him even ahead of Augustine and Chrysostom.

The exterior of Harvard'due south Sanders Theater includes busts of the eight greatest orators of all time – they include a bust of Bossuet aslope such giants of oratory as Demosthenes, Cicero, and Chrysostom.

A character in Les Misérables, being from Meaux and an orator, is nicknamed Bossuet by his friends.

Bossuet was ane of several co-editors on the "Ad usum Delphini" book serial (normally known as the Delphin Classics) of the Latin classics.

Bossuet was the uncle of Louis Bossuet.

Bossuet has a school named after him.

Run into besides [edit]

• List of works by Eugène Guillaume
• Jacques Benige Bossuet ; a written report, E.Yard. Sanders, London, 1921.
• Bossuet and His Contemporaries, Lear, H. L. Sidney, London, 1874.

Notes [edit]

1. ^ ^{a b c} Cohn, Adolphe. "Jacques-Bénigne Bossuet", The Library of the World's Best Literature, (C.D. Warner et al. comp.) 1917 This article incorporates text from this source, which is in the public domain .
2. ^ ^{a b c} Delamarre, Louis, and Ferdinand Brunetière. "Jacques-Benigne Bossuet." The Catholic Encyclopedia Vol. two. New York: Robert Appleton Company, 1907. xv August 2019 This article incorporates text from this source, which is in the public domain .
3. ^ H.L. Sidney Lear, 'Bossuet and His Contemporaries' (1874, Rivingtons), p.10
4. ^ ^{a b c d east f chiliad h i j yard 50 m} Northcote 1911, p. 288.
5. ^ Bossuet, Jacques Bénigne; Bossuet, Jacques (1990). Bossuet: Politics Drawn from the Very Words of Holy Scripture. Cambridge Academy Press. pp. introduction pg xiii. ISBN978-0-521-36807-0.
6. ^ Because of his work on Biblical chronology, Bossuet has been described as i of the concluding dandy practicitioners of a biblically inspired view of history. Cited by Berthoud in his paper on Heinrich Bullinger, (Berthoud, Jean-Marc, Heinrich Bullinger and the Reformation. A comprehensive religion (PDF), world wide web.elib.org.united kingdom ).
7. ^ Ritzler & Sefrin 1952, p. 263.
8. ^ ^{a b c d e f grand h} Northcote 1911, p. 289.
9. ^ I Cor, 7, 24; Ephes., Half dozen, vii seq.
10. ^ Bossuet, Warngs to Protestants, fifth warning, § 50. Consummate Works of Bossuet, t. iii, 1879, p. 610.
11. ^ Extracts from Flaubert's Sottisier in the Folio edition of Bouvard et Pécuchet, 2006, p. 468.
12. ^ "Bossuet, Jacques-Bénigne (September 27, 1627 - April 12, 1704): Geographicus Rare Antique Maps". www.geographicus.com . Retrieved 2022-03-27 .
13. ^ ^{a b} Jacoebee 1982, pp. 227–242.
14. ^ Edwards, Jr., p. 11.
15. ^ Worcester, p. 134.
16. ^ Worcester, p. 152
17. ^ Voltaire 1957, pp. 10005–1006 cited in Worcester, p. 151.
18. ^ Bossuet 1987, pp. 31–47.

 This article incorporates text from a publication now in the public domain:Herbermann, Charles, ed. (1913). "Jacques-Benigne Bossuet". Catholic Encyclopedia. New York: Robert Appleton Company.

References [edit]

• Bossuet, Jacques-Benigne (1987), "Politics Derived from the Words of Holy Scripture", in Bakery, Keith Michael (ed.), The Old Regime and the French Revolution, Chicago, IL: The University of Chicago Printing, pp. 31–47
• Edwards, Jr., O. C., "Varieties of Sermon: A Survey", in Eijnatten, Joris van (ed.), Preaching, Sermon and Culture Change in the Long Eighteenth Century, p. 11 ^{[ full citation needed ]}
• Jacoebee, W. Pierre (1982), "The Classical Sermon and the French Literary Tradition", Australian Periodical of French Studies, 19 (3): 227–242, doi:10.3828/AJFS.xix.iii.227
• Jacques-Benigne Bossuet, New Advent
• Ritzler, Remigius; Sefrin, Pirminus (1952), Hierarchia catholica medii et recentis aevi V (1667–1730), Patavii: Messagero di S. Antonio, p. 263
• Worcester, Thomas, "The Classical Sermon", in Eijnatten, Joris van (ed.), Preaching, Sermon and Civilisation Modify in the Long Eighteenth Century, pp. 134, 154 ^{[ full commendation needed ]}
  • Voltaire (1957), Pomeau, Rene (ed.), Oeuvres historiques, Paris, pp. 10005–1006

Attribution:

• This article incorporates text from a publication now in the public domain:Northcote, Stafford Henry (1911), "Bossuet, Jaques Bénigne", in Chisholm, Hugh (ed.), Encyclopædia Britannica, vol. 4 (11th ed.), Cambridge University Printing, pp. 287–289

External links [edit]

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Source: https://en.wikipedia.org/wiki/Jacques-B%C3%A9nigne_Bossuet

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