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.Calvin himself suggested that each of us should watch himself closely &lest we be carried away by violent feelings.76 Calvin hoped that the magistracy, orgovernment, of Reformed communities by lay elders would inspire each disciple spersonal government of their own soul.This would aid the purity of that person srelationship with God via the scriptures.7773 A List of the Colonels, Lieutenant Colonels, Majors, Captains, Lieutenants, andEnsigns of His Majesty s Forces, etc.(London, 1740), pp.20, 74.74 Dublin and Portarlington Veterans: King William III s Huguenot Army, ed.ThomasP.Le Fanu and William H.Manchée (London, 1946), p.66; Wagner, Huguenot Officers , p.586, n.23.75 Matthew 18: 7.76 Jean Calvin, Institutions of the Christian Religion, ed.John T.McNeill (2 vols,Philadelphia, 1960), vol.1, p.611, cited in Mack P.Holt, The French Wars of Religion, 15621629 (1995; Cambridge, 1997), p.24.77 One of the few other contemporary instances of duelling in a Huguenot communityoccurred in Russia in 1689, where F.H.du Rouillé, from Brabant, was killed in an affairof honour.It is significant that there is considerable doubt regarding his religion: at leastone historian of the Huguenots in Russia J.Kämmerer is convinced that Rouillé was a Killing in Good Conscience 101It was not only their religion which restrained outrageous and scandalous activityamong the refugees.All the Huguenot communities in Britain were sensitive tonative opinion, which often regarded them with suspicion or disdain.A cult ofrespectability was, therefore, fostered among the refugees in order to survive in,and adjust to, their new home.They were particularly careful not to scandalise theEnglish nation which it is so much in our interest not to offend, and cause our nationto be held in poor esteem by them, which could lessen their compassion towards ourpoor refugee brethren and stem the flow of their charity and alms.78 Similarly, whenseveral Camisard rebels found their way into London in 1707, after the failure of thelast great Huguenot insurrection in the Cévennes, some prophets among them werecharged with fraud and fanaticism.They were thought to dishonour Religionand draw down censure upon our Refuge.79 In this context, Serment s behaviourcan probably be taken as an all too human lapse in a concentrated ghetto of poor andsometimes ailing or frustrated Huguenot exiles, where tensions must inevitably haveboiled over from time to time.Bernard Cottret points out the rarity of actual manslaughter amongst the Huguenotcommunities in England.He adds, however, that wounds and swollen heads wererife.80 Cottret cites several examples of near duels between Huguenots in Englandfrom as early as 1571, but in each case it is clear that the fracas reflected generalsocietal levels of violence and were in no way culturally determined by the Huguenots Frenchness.The high level of personal restraint which Huguenots practised is clearfrom the statistics from their magistrates registers.81 Robin Gwynn says restraintand respectability were common features of the Huguenot congregations in Englandthroughout the seventeenth century.82 Janine Garrisson s figures, relating to pre-Revocation south-west France, where so many Huguenots lived, are a reasonableCatholic French adventurer and not therefore a member of the Huguenot refuge at all: JürgenKämmerer, Rußland und die Hugenotten im 18.Jahrhundert (1685 1789) (Wiesbaden,1978), p.33; Andreas W.Fechner, Chronik der Evangelischen-Gemeinden in Moskau.Zum dreihundertjähren jubiläum der Evangelisch-Lutherischen St.Michaelis-Gemeindezusammengestellt (2 vols, Moscow, 1876), vol.1, p.388; Pierre Avril, Voyage en divers etatsd Europe et d Asie, entrepris pour decouvrir un nouveau chemin à la Chine (Paris, 1692), p.251.78 18 February 1690, Cottret, Huguenots in England, p.242; Eileen Barrett, Regulating Moral and Social Behaviour in the French Church of London, 1680 1689 , PHS,27/2 (1999): 232 45 [ Pobierz caÅ‚ość w formacie PDF ]
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.Calvin himself suggested that each of us should watch himself closely &lest we be carried away by violent feelings.76 Calvin hoped that the magistracy, orgovernment, of Reformed communities by lay elders would inspire each disciple spersonal government of their own soul.This would aid the purity of that person srelationship with God via the scriptures.7773 A List of the Colonels, Lieutenant Colonels, Majors, Captains, Lieutenants, andEnsigns of His Majesty s Forces, etc.(London, 1740), pp.20, 74.74 Dublin and Portarlington Veterans: King William III s Huguenot Army, ed.ThomasP.Le Fanu and William H.Manchée (London, 1946), p.66; Wagner, Huguenot Officers , p.586, n.23.75 Matthew 18: 7.76 Jean Calvin, Institutions of the Christian Religion, ed.John T.McNeill (2 vols,Philadelphia, 1960), vol.1, p.611, cited in Mack P.Holt, The French Wars of Religion, 15621629 (1995; Cambridge, 1997), p.24.77 One of the few other contemporary instances of duelling in a Huguenot communityoccurred in Russia in 1689, where F.H.du Rouillé, from Brabant, was killed in an affairof honour.It is significant that there is considerable doubt regarding his religion: at leastone historian of the Huguenots in Russia J.Kämmerer is convinced that Rouillé was a Killing in Good Conscience 101It was not only their religion which restrained outrageous and scandalous activityamong the refugees.All the Huguenot communities in Britain were sensitive tonative opinion, which often regarded them with suspicion or disdain.A cult ofrespectability was, therefore, fostered among the refugees in order to survive in,and adjust to, their new home.They were particularly careful not to scandalise theEnglish nation which it is so much in our interest not to offend, and cause our nationto be held in poor esteem by them, which could lessen their compassion towards ourpoor refugee brethren and stem the flow of their charity and alms.78 Similarly, whenseveral Camisard rebels found their way into London in 1707, after the failure of thelast great Huguenot insurrection in the Cévennes, some prophets among them werecharged with fraud and fanaticism.They were thought to dishonour Religionand draw down censure upon our Refuge.79 In this context, Serment s behaviourcan probably be taken as an all too human lapse in a concentrated ghetto of poor andsometimes ailing or frustrated Huguenot exiles, where tensions must inevitably haveboiled over from time to time.Bernard Cottret points out the rarity of actual manslaughter amongst the Huguenotcommunities in England.He adds, however, that wounds and swollen heads wererife.80 Cottret cites several examples of near duels between Huguenots in Englandfrom as early as 1571, but in each case it is clear that the fracas reflected generalsocietal levels of violence and were in no way culturally determined by the Huguenots Frenchness.The high level of personal restraint which Huguenots practised is clearfrom the statistics from their magistrates registers.81 Robin Gwynn says restraintand respectability were common features of the Huguenot congregations in Englandthroughout the seventeenth century.82 Janine Garrisson s figures, relating to pre-Revocation south-west France, where so many Huguenots lived, are a reasonableCatholic French adventurer and not therefore a member of the Huguenot refuge at all: JürgenKämmerer, Rußland und die Hugenotten im 18.Jahrhundert (1685 1789) (Wiesbaden,1978), p.33; Andreas W.Fechner, Chronik der Evangelischen-Gemeinden in Moskau.Zum dreihundertjähren jubiläum der Evangelisch-Lutherischen St.Michaelis-Gemeindezusammengestellt (2 vols, Moscow, 1876), vol.1, p.388; Pierre Avril, Voyage en divers etatsd Europe et d Asie, entrepris pour decouvrir un nouveau chemin à la Chine (Paris, 1692), p.251.78 18 February 1690, Cottret, Huguenots in England, p.242; Eileen Barrett, Regulating Moral and Social Behaviour in the French Church of London, 1680 1689 , PHS,27/2 (1999): 232 45 [ Pobierz caÅ‚ość w formacie PDF ]