741:
193:
25:
621:. By and large, however, the dominant element among the convulsionnaire movement appears to have been lower-class women who were "assisted" by the lower male clergy. Daniel Vidal's study of convulsionnaires found the majority (60%) to be women, of which the largest portion (43%) came from the lower classes. By contrast, men comprised 78% of those who assisted the convulsionnaires, and nearly half of those were members of the clergy. Catherine Maire's study also made note of this predominance of male clergy.
885:, the father of empiricism, wrote, "There surely never was a greater number of miracles ascribed to one person, than those, which were lately said to have been wrought in France upon the tomb of Abbé Paris, the famous Jansenist, with whose sanctity the people were so long deluded. ... many of the miracles were immediately proved upon the spot, before judges of unquestioned integrity, attested by witnesses of credit and distinction, in a learned age, and on the most eminent theatre that is now in the world."
447:. Originally destined for a career in law, he went against his father's wishes and chose a career in the Church instead. After his face was horribly scarred by smallpox at age 22, he transferred to the seminary at Saint-Magloire, which was nearly dominated by Jansenists. In 1713, he gave up his annual family pension to the poor. After his parents died in 1723, he sold his family's property, gave the money to the poor, and went to live as a hermit in the poor neighbourhood of
754:
noted above, Fleury and
Vintimille began a campaign to purge the Parisian clergy of Jansenists. This campaign extended to the convulsionnaires as well. Vintimille halted the process to beatify François de Pâris. Unlike his predecessor, he condemned the miracles as fraudulent in 1731, claiming that they were the result of "Satanic healing" produced by rebellious heretics. Cardinal Fleury compared the convulsionnaires to previous heretical sects, notably the
595:
observing convulsions in 1732, 211 were women and only 59 were men. Women made up 90% of the convulsionnaires arrested between 1732 and 1774, and a smaller majority (55%) of the convulsionnaires imprisoned at the
Bastille in particular between 1715 and 1774 were women. This 55% female majority, however, is in sharp contrast the strong male majority (82%) of Jansenists imprisoned at the Bastille during the same period.
432:
493:, came to attend his funeral in the small chapel at Saint-Médard. During the funeral and after, people began to collect snippets of hair and fingernails, splinters of wood from his casket or furniture, soil from his gravesite, and other souvenirs which might serve as holy relics. Shortly after the funeral, his tomb became the site of religious pilgrimages. His admirers composed
313:, Jansenism maintained several other orthodox Catholic positions. Historian Dale Van Kley has written that for Jansenists, "no sin would be more heinous in their eyes than that of schism." Jansenist authors frequently criticized Calvinist theology in order to maintain their own Catholic orthodoxy. Also, unlike Calvinists, Jansenists accepted - even relished - the existence of
875:, argued that the convulsions would lose their appeal if only they were made public. He suggested putting them into the fair, perhaps as a kind of side-show, and charging spectators to watch. He predicted that the exposure and ridicule of the convulsionnaires would discredit the entire Jansenist movement, leaving it to fall into obscurity.
610:, a Jansenist physician who sought to distance the Jansenist movement from the convulsionnaires phenomenon, claimed that female biology and moral inferiority were the causes of the convulsions. By contrast, defenders of the convulsionnaires tended to minimize the role of women and emphasize the social diversity of the movement.
1003:(1998) has also commented on Hecquet's 1733 treatise on convulsions, which directly links a woman's "imagination" to her uterus and also to the convulsions. "Imagination," Goldstein argues, was the "smear word" of choice among 18th century French writers who considered it antithetical to "enlightened" rationality.
898:
E. Robert
Kreiser (1975) describes the convulsionnaire movement using the language of identity formation. He suggests that the "spiritual energy" and religious solidarity achieved within the movement helped the individual members to foster individual identities for themselves within a cohesive group.
753:
Cardinal
Noailles, the aged Archbishop of Paris, had declared in 1728 that he believed the miracles to be genuine. However, Noailles died in 1729, and his successor, Archbishop Vintimille, was handpicked by Cardinal Fleury, who also served as Chief Minister of France under the young King Louis XV. As
732:
The cemetery's closure in
January 1732 led popular opinion to sympathize with the convulsionnaires and Jansenists. This produced, in turn, a backlash against the Monarchy's religious prerogative. "All powerful though he was," one writer said, "the king had no right to suppress the news of the marvels
972:
threw down the gauntlet at the feet of the
Bourbon Monarchy and its dependent episcopacy, challenging both the King's exclusive power to heal ('the King's touch') and the Church's right to control religious activity." This in turn, sparked a "vigorous political discourse" to respond the challenge to
769:
contained a small but eloquent
Jansenist minority. One of the Parlement Jansenists, Louis-Adrien Le Paige, vigorously defended various aspects of convulsionnaire practice in Parlement as late as 1737. Nonetheless, it appears that the Parlement was generally hostile to the convulsionnaires, launching
761:
In 1735, Vintimille directed his
Inspector General, Nigon de Berty, to conduct an inquiry into the phenomenon. In his report, de Berty established a set of well-defined criteria for miraculous healing. The cure had to exceed the laws of nature. It had to be immediate and perfect. It had to come as a
570:
was intended to release the individual from the painful experience of the convulsions, while simultaneously symbolizing the pain of persecution. They viewed the body with disgust as the site of disease, sinfulness and corruption. Eighty convulsionnaires were arrested in 1736 for beating and cutting
204:
The connection between the larger French
Jansenist movement and the smaller, more radical convulsionnaire phenomenon is difficult to state with precision. As historian Brian E. Strayer has noted, almost all of the convulsionnaires were Jansenists, but very few Jansenists embraced the convulsionnaire
723:
Altogether, the convulsionnaire phenomenon sparked a great deal of public interest. By mid-century, there had been 1600 publications on the subject. The early convulsions which occurred in 1731 at the cemetery at Saint-Médard attracted large crowds of observers. It is likely that many of these went
546:
After the closure of the cemetery in early 1732, the convulsionnaires continued to gather outside the gates. They were driven further underground in 1733, and began to assemble in private homes in Paris and in other French cities such as Nantes and Troyes. As a possible parallel to the contemporary
484:
His bare feet became cut and bruised from walking on the paving stones ... He slept on an old armoire, covered himself with a sheet bristling with iron wires that tore his flesh ... He wore a hair shirt, a spiked metal belt, and a chain around his right arm. He beat himself with an iron-tipped lash
818:
fell out of favour with his colleagues when he condemned the convulsions. This debate did not escape the attention of the
Cardinal Fleury, who exploited this division by encouraging, even subsidizing the publications of those Jansenists who attacked the convulsionnaire phenomenon. By 1742, popular
736:
Public opinion, however, would turn against the convulsionnaire movement by the mid-1730s as more scandalous stories of torture and violence came to light. "In the popular mind," Strayer writes, "their tortures had crossed the line between the self-denial of spiritual mystics and sexual brutality.
644:
Broader Jansenist theology encouraged a certain degree of individual conscience among the laity. It allowed for the possibility that a bishop could be wrong about a matter of religious truth, while a lowly priest could be right. Therefore, it allowed for the possibility of resistance to the higher
945:
among others, points to the subversive power of the role of women within the movement. Not only did the female convulsionnaires challenge traditional models of Christian female religious behaviour, they were also sometimes 'priestesses' - invested with a ceremonial religious role usually reserved
790:
in 1727 owed largely to this interest in inviting ordinary Christians to witness religious truth for themselves. As a result, the movement was thoroughly pleased by the miracles which occurred at Saint-Médard between 1727 and 1731. They separated the 'pure of heart' from the hard-hearted Church
785:
As mentioned above, the miracle for Jansenists represented God's grace manifested in human history, however briefly. Jansenist theologians and writers were also deeply interested in the power of lay witness and lay faithfulness to true religion. The initiative to create the Jansenist periodical
542:
that lifted him into the air, his face was contorted by grimaces, and foaming at the mouth, he yelled and screamed for hours on end." A number of other pilgrims began to exhibit similar convulsions, and the convulsion phenomenon began to rival and eclipse the miracle phenomenon. The cemetery's
594:
has revealed a predominance of unmarried women and girls experiencing convulsions. Catherine Maire has demonstrated that of 116 people who claimed miraculous healing at Pâris's tomb, 70% were women, and the majority of these were celibate or widowed. Of an estimated 270 people experiencing or
408:
had closed one seminary (Saint Magloire) that was strongly Jansenist, and had begun to summarily replace Jansenist principals and regents at other colleges. They exiled some of Paris' Jansenist priests, and exiled others. The Jansenists, for their part, had begun to publish a journal, called
777:, the Lieutenant General of Police in Paris, summoned 24 doctors and surgeons to examine seven convulsionnaire prisoners at the Bastille. The doctors determined that the convulsions were voluntary and not divinely inspired. Their conclusions and methodology were widely criticized.
707:
728:
so that they could sit and watch the strange business that was taking place. The many rumours attracted many curious spectators, some of whom were actually converted to the convulsionnaire movement when they observed the convulsions or even experienced them for themselves.
813:
continued more or less to defend the convulsions through the 1730s. But the split became evident. Jansenists published as many as 100 different tracts during the years 1732-34 as a heated debate emerged within the movement. Jacques-Joseph Duguet, one of the editors of the
737:
Increasingly, people viewed this strange blend of millenarianism, eroticism, torture, and hysteria as a medical problem rather than a religious phenomenon." In 1735, a group of 30 Paris physicians proposed that "overheated imaginations" were the cause for the convulsions.
537:
While the first recorded case of convulsions at the tomb of Pâris occurred in July 1731, one of the best recorded early cases is that of l'abbé de Bescherand, who made two daily pilgrimages to the cemetery: During these visits, Strayer writes, "his body was wracked by
362:
condemned many of Quesnel's propositions as heretical. It called attention to similarities between Jansenist theology and Calvinism. It also criticized the Jansenists for subverting the Church hierarchy by exalting the religious role of the laity and the lower clergy.
802:, working to generate publicity, eagerly proclaimed the miracles to the public and devoted two whole pages to them in 1728. Jansenist churchwardens exercised their influence over their parishes and vigorously encouraged the cult of François de Pâris. Many of the
366:
A large controversy ensued. At least 200 books and pamphlets were published in 1714 alone, either in support of or against the bull. By 1730, there had been over 1000 publications on the subject. In March 1717, four Jansenist bishops formally appealed
543:
atmosphere became busy and noisy as people variously prayed, sang and convulsed. Rumours spread through Paris that people were speaking in tongues, stomping on Bibles, barking like dogs, swallowing glass or hot coals, or dancing until they collapsed.
934:
Kreiser (1975) suggests that the movement's fundamental beliefs were simply incompatible with the established regime. They challenged the status quo by subverting the religious hierarchy, and were perhaps even more subversive than they realized.
617:, including the President Charles-Robert Boutin, came to observe the miracles at Saint-Médard in 1731. Certain members of the nobility did continue to attend private convulsionnaire meetings through the 1730s, including the brother of
917:
phenomenon constituted the last great European affair to combine both politics and religion into a mass movement involving both the common people and the elite. Its denouement would mark the end of a world in which religion dominated
967:
argues that the convulsionnaires' "democratic, congregational polity constituted a serious indictment of the established, hierarchical order in both Church and state. By asserting that the convulsions were divinely inspired, the
529:, among others. Not surprisingly, the number of pilgrims also grew rapidly during the summer of 1731. Miracles were not necessarily unusual in this period, but the connection with Jansenism was considered a cause for suspicion.
65:, is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into the English Knowledge.
758:. When permanent police surveillance failed to dissuade pilgrims from coming to the cemetery, the authorities decided to close it to the public. Hundreds of soldiers came to wall up the entrance on 29 January 1732.
551:, women often hosted the meetings while men preached. Social class was largely ignored, and nobility and clergy were sometimes present. Many of the convulsionnaires began to live an austere and ascetic lifestyle in
989:(women's illnesses) in 18th-century France. She argues that women figured prominently in the struggle between the emerging professional medical community and other practitioners of medicine which might be called
290:. It emphasized fallen humanity's alienation from God, and asserted the necessity of God's "efficient grace" in order to avoid damnation. In painting such a stark contrast, Jansenist theology offered a kind of
855:, the convulsionnaire phenomenon epitomized irrational superstition and fraudulent religion. He attacked them repeatedly in his writings, and he never wrote about his brother who participated in the movement.
413:, in 1727. The journal frequently indicted 'despotism' in both Church and State. They made an explicit appeal to the "public," writing that such an appeal to public opinion was the only road left to them.
905:
David Garrioch (2002) argues that the common Parisian kneeling before the tomb of François de Pâris was seeking an expression of faith "that offered the poor full membership of the spiritual community."
946:
exclusively for men. The prospect of women claiming to serve as intermediaries between God and the people, Wilson writes, was perhaps the most unsettling aspect of the movement for some conservatives.
770:
an inquest against them in 1735. This hostility may have been shared by some of the Jansenists in Parlement who were embarrassed by the convulsions and repudiated any connection to them (see below).
350:. The King had solicited the bull in the hope that it would provide a final solution to the continuing Jansenist problem in France. In particular, the bull was provoked by the Jansenist theologian
913:... the cemetery and parish of St-Médard into a stage - and an urban battleground - where the quarrel between orthodoxy and heresy could be fought to its bloody finale. In a very real sense, the
302:, frequently criticized the Molinist position which placed more emphasis on free will. The early well-spring of Jansenist theology in Paris came undoubtedly from the convents and schools at
840:
While the anti-hierarchical spirit of the convulsionnaire movement may have appealed to some of the philosophes, they generally looked down upon the phenomenon as a whole as emblematic of
688:, was deeply concerned with converting the Jews to Christianity and predicted that the end of the world would come in 1733. He was arrested in 1734 and imprisoned until his death in 1761.
562:
Just like their saintly Pâris, the convulsionnaires appear to have regarded the body with increasing contempt as the movement evolved through the 1730s. They began the practice of
733:
of God." One protester posted a sign on the cemetery, which read: "By order of the King, it is forbidden to the Divinity to perform any more miracles in this vicinity."
321:. The miracle, they believed, was a powerful historical event. God's grace, normally hidden from our sinful world, could be revealed in human history through a miracle.
75:
676:(their theology of the end-times), word games, and their relationship to the French Monarchy. Their eschatology was particularly concerned with the conversion of the
501:
praising the late deacon as a saint. Many of the city's prominent Jansenists wanted Pâris to be made into a saint, and Cardinal Noailles even began the process of
448:
879:
frequented the assemblies and even assisted at one. Strayer speculates that La Mettrie's experience may have influenced some of his physiological theories.
637:, pervaded the "mental universe" of the convulsionnaire movement. Prophetic dreams and visions were common among its adherents, along with appeals to God's
383:. All told, 10% of France's clergy supported the appeal, including 75% of Paris's parish priests. This included 30 French bishops and roughly 3000 priests.
699:. On the other hand, some convulsionnaire women dedicated their personal suffering and torture to the King after the attempted assassination of 1757 by
598:
Other sources reinforces this view. In 1732, a visitor from another parish was quick to note that the convulsions were predominant among women. The
517:
cured at the tomb. This number of miracle cures exploded in 1731. Over 70 cures were announced that year, from a variety of ailments which included
85:
Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article.
645:
clergy. The convulsionnaires took this belief even further. They identified themselves as God's persecuted faithful and compared themselves to the
375:
had the support of the theological faculties at the Universities of Paris, Rheims and Nantes, as well as many other prominent clergy, most notably
859:
saw the convulsionnaire phenomenon as not only a "sect of fools," but as the link between female nervous disorders and religious fanaticism. Some
260:, a disciple of Saint-Cyran, became one of the leading French defenders of Jansenist theology against the attacks of other theologians, including
902:
Catherine Maire (1985 and 1998) stresses the political significance of the convulsionnaire movement, and its centrality to the Jansenist cause.
476:
During the final years of his life, Pâris became increasingly reclusive, and his ascetic lifestyle became increasingly severe, and he practised
2377:
405:
513:
Pilgrimages to the tomb of Pâris continued over the years 1727–1730. During this period, roughly a dozen pilgrims declared that they had been
453:
2441:
680:
to Christianity, which they believed to be imminent. The abbé Vaillant, a convulsionnaire leader who called himself 'Elijah' after the
691:
Their perception to the Monarchy appears to have been variable, but generally unfavourable. On the one hand, a number of them called
279:
in 1655. Nonetheless, the movement continued to exist through the 18th century. Socially, Jansenism was largely an urban phenomenon.
439:
Pâris was born into a wealthy Parisian family. According to biographies published after his death, he was tutored as a young boy by
115:
949:
Monique Cottret (1998) describes the predominance of working class individuals and women in the convulsionnaire movement as the "
282:
In keeping with St. Augustine's influence, Jansenist theology presented a strong contrast between the original perfection of the
1042:
390:
out of sympathy for Jansenism. There was also a concern that the bull would increase Papal and Monarchical influence over the
183:. The convulsionnaires were associated with the Jansenist movement, which became more politically active after the papal bull
2330:
2231:
2210:
2189:
2120:
602:
was invented to facilitate the convulsions for women. The reports of police spies referred to the female convulsionaries as
2159:
Kreiser, B. Robert (1975). "Religious Enthusiasm in Early Eighteenth-Century Paris: The Convulsionaries of Saint-Médard".
70:
2456:
993:. She points to physicians (Philippe Hecquet) and theologians (Nigon de Berty) alike who attributed the convulsions to
93:
740:
571:
each other. They also began to practice regular crucifixions—with nails—to further connect their suffering to that of
2296:"Une grammaire de la vérité. Les miracles jansénistes en province d'apres les 'Nouvelles Ecclésiastiques', 1728–1750"
909:
Echoing Dale Van Kley's (1996) thoughts on the broader Jansenist controversy, Brian E. Strayer (2008) suggests that
2130:
Goldstein, Jan (1998). "Enthusiasm or Imagination? Eighteenth-Century Smear Words in Comparative National Context".
489:
Only 36 years old, Pâris died on 1 May 1727. Large numbers of people from across the social spectrum, including the
106:
Content in this edit is translated from the existing French Knowledge article at ]; see its history for attribution.
2421:
2394:
2353:
2276:
773:
The authorities also sought to involve medical professionals in their bid to discredit the movement. In 1732,
2446:
928:
868:
252:
was published in 1640–41. As the title indicates, Jansen intended for his theology to closely follow that of
2451:
938:
Catherine Maire (1985) argues that the convulsionnaire movement helped establish public opinion in France.
1029:
566:(release), which involved the violent beating of the individual who was experiencing the convulsions. The
791:
hierarchy. For the Paris Jansenists, the miracles served as proof that God was on their side and opposed
653:. Prophetic and apocalyptic speeches, often preached by illiterate artisans or women, railed against the
248:
243:
871:, attended secret convulsionnaire meetings as observers. D'Alembert, who observed a particularly bloody
2295:
864:
401:
927:
A number of historians have pointed to the movement as politically subversive and threatening to the
490:
391:
376:
306:
near Paris, which was ultimately razed in 1708 because of its association with the Jansenist heresy.
695:
a "criminal" who would suffer God's wrath. They compared him to the Egyptian Pharaoh or even to the
101:
2344:
Les Convulsionnaires de Saint-Médard; Miracles, convulsions et prophéties à Paris au XVIIIe siècle
997:, sexual frustration and menstrual irregularities, as well as woman's inherent moral inferiority.
658:
485:
until the blood ran down his back. He lit no fire for warmth even during the coldest winter days.
2202:
The Religious Origins of the French Revolution: From Calvin to the Civil Constitution, 1560-1791
583:
from 1740 onward. The torture became increasingly brutal while the spiritual content decreased.
428:
whose tomb in the parish cemetery at Saint-Médard gave rise to the convulsionnaire phenomenon.
421:
398:
165:
2252:
Piété populaire et clandestinité : le cas des convulsionnaires parisiens au XVIIIe siècle
303:
122:
246:, are generally considered the fathers of the movement. After Jansen died in 1638, his book
1012:
841:
555:, referring to each other as 'brother' or 'sister' and taking new names, usually from the
8:
664:
The convulsionnaires left behind thousands of written works, including prayers, visions,
380:
276:
37:
2461:
2371:
2168:
2147:
766:
614:
161:
2417:
2400:
2390:
2359:
2349:
2342:
2326:
2307:
2282:
2272:
2255:
2227:
2223:
Women and Medicine in the French Enlightenment: The Debate Over "maladies Des Femmes"
2206:
2185:
2116:
1052:
806:
clergy supported the early cult; some even began to preach and perform masses there.
774:
672:, letters, songs and poems. Strayer identifies three common themes in their writing:
576:
548:
477:
459:
283:
97:
2322:
Miracles, Convulsions, and Ecclesiastical Politics in Early Eighteenth-Century Paris
762:
direct result of a religious act, and more than one credible witness was necessary.
629:
As the historian B. Robert Kreiser has noted, the themes of persecution, martyrdom,
2139:
1000:
646:
607:
351:
235:
192:
844:. Historian Lindsay Wilson has suggested that the convulsionnaires challenged the
809:
The spread of the convulsion phenomenon, however, divided the Jansenist camp. The
2320:
2221:
2200:
2110:
1022:
1017:
994:
638:
591:
257:
239:
2414:
Miracles et convulsions jansénistes au XVIIIe siècle, Le mal et sa connaissance
985:(1993), places the convulsionnaire phenomenon within the debate over so-called
744:
Portrait of Charles Gaspard Guillaume de Vintimille du Luc, Archbishop of Paris
634:
630:
291:
714:
at a convulsionnaire meeting. Anonymous engraving from the eighteenth century.
2435:
2404:
2363:
2311:
2286:
2259:
580:
502:
498:
299:
253:
149:
2387:
De la cause de Dieu à la cause de la Nation; Le jansénisme au XVIIIe siècle
2071:, pp. 99. Van Kley's argument pervades Strayer's almost word-for-word.
1062:
650:
572:
552:
440:
287:
275:
condemned Jansenism as a heresy in 1653, and Arnauld was expelled from the
231:
957:
who promoted the movement's low-class origins as a sign of its greatness.
1037:
950:
835:
673:
606:
who allowed others to beat and torture their half-naked writhing bodies.
603:
539:
153:
16:
Group of 18th-century French religious pilgrims who exhibited convulsions
2172:
2182:
Suffering Saints: Jansensists and Convulsionnaires in France, 1640–1799
2151:
882:
876:
696:
343:
339:
330:
272:
185:
104:
to the source of your translation. A model attribution edit summary is
1047:
990:
755:
669:
526:
518:
347:
310:
295:
219:
214:
169:
2143:
724:
purely for amusement. Onlookers were even able to rent chairs for 6
852:
692:
665:
654:
618:
444:
318:
265:
227:
223:
197:
176:
856:
700:
685:
514:
425:
819:
opinion had turned so far against the convulsions that even the
62:
2030:
Catherine Maire, Les convulsionnaires de Saint-Médard, p. 11-13
1067:
681:
579:. Brian E. Strayer argues that movement descended further into
522:
431:
314:
261:
172:
1961:
An Essay Concerning Human Understanding, David Hume, 1777, 84.
706:
624:
394:, which operated with a good deal of autonomy in this period.
556:
494:
424:(1690–1727) was a Parisian Jansenist and a popular religious
180:
286:
and the tragic, sinful state of humanity which followed the
1057:
677:
269:
157:
657:
of the Church hierarchy and prophesied the destruction of
74:
to this template: there are already 1,502 articles in the
823:
began to revise their stance and withdraw their support.
976:
397:
By 1730, the controversy had reached a boiling point.
462:
and was apparently considered a local Saint by many.
2269:
Jansénismes et Lumières. Pour un autre XVIIIe siècle
2254:. Histoire et clandestinité Albi. pp. 169–173.
58:
2341:
226:which arose simultaneously in northern France and
294:and appeared to its critics as a denial of human
2433:
826:
748:
718:
508:
983:Women and Medicine in the French Enlightenment
888:
406:Charles-Gaspard-Guillaume de Vintimille du Luc
230:in the mid-17th century. It was named for the
100:accompanying your translation by providing an
49:Click for important translation instructions.
36:expand this article with text translated from
953:" of Jansenism. She refers to writers in the
473:in 1720, calling it "the work of the Devil."
1027:
780:
532:
625:Convulsionnaire prophecy and apocalypticism
356:Réflexions morales sur le Nouveau Testament
2376:: CS1 maint: location missing publisher (
613:Countesses, duchesses, and members of the
346:in 1713 at the request of the French King
242:from 1635 to 1638. Jansen and his friend,
164:. This practice originated at the tomb of
2129:
2092:
922:
386:Many of the clergy did not simply oppose
309:Despite some theological similarities to
2198:
2108:
2068:
1994:
1982:
1893:
1869:
1857:
1837:
1825:
1801:
1765:
1749:
1685:
1681:
1593:
1581:
1369:
1321:
1301:
1289:
1261:
1245:
1233:
1221:
1209:
1197:
1185:
1173:
1169:
1157:
1145:
1133:
1109:
1097:
964:
739:
705:
430:
208:
191:
2318:
2266:
2249:
2179:
2158:
2064:
2052:
2018:
2006:
1970:
1949:
1937:
1909:
1881:
1853:
1841:
1789:
1761:
1745:
1733:
1721:
1709:
1697:
1669:
1657:
1633:
1621:
1609:
1597:
1569:
1557:
1545:
1533:
1521:
1485:
1473:
1461:
1449:
1437:
1425:
1413:
1401:
1389:
1377:
1357:
1345:
1333:
1317:
1305:
1285:
1273:
1257:
1121:
1085:
960:
2434:
2293:
2219:
2080:
2039:
1933:
1921:
1897:
1813:
1777:
1645:
1509:
1497:
1373:
1043:History of Roman Catholicism in France
942:
371:at the Sorbonne. By March 1719, these
2411:
2384:
2339:
416:
18:
977:Medicine and the female imagination
13:
2385:Maire, Catherine-Laurence (1998).
2340:Maire, Catherine-Laurence (1985).
2242:
2226:. Johns Hopkins University Press.
2115:. University of California Press.
586:
156:and later constituted a religious
112:{{Translated|fr|Convulsionnaires}}
14:
2473:
2442:History of Christianity in France
2112:The Making of Revolutionary Paris
404:and the new Archbishop of Paris,
196:Convulsionnaires confined to the
179:of the parish of Saint-Médard in
152:religious pilgrims who exhibited
2300:Revue d'histoire Ecclésiastiques
848:ideal of an enlightened public.
23:
2086:
2074:
2058:
2045:
2033:
2024:
2012:
2000:
1988:
1976:
1964:
1955:
1943:
1927:
1915:
1903:
1887:
1875:
1863:
1847:
1831:
1819:
1807:
1795:
1783:
1771:
1755:
1739:
1727:
1715:
1703:
1691:
1675:
1663:
1651:
1639:
1627:
1615:
1603:
1587:
1575:
1563:
1551:
1539:
1527:
1515:
1503:
1491:
1479:
1467:
1455:
1443:
1431:
1419:
1407:
1395:
1383:
1363:
1351:
1339:
1327:
1311:
1295:
1279:
1267:
1251:
1239:
1227:
1215:
1203:
1191:
298:. Jansenist writers, including
2325:. Princeton University Press.
2161:The Catholic Historical Review
1179:
1163:
1151:
1139:
1127:
1115:
1103:
1091:
1079:
110:You may also add the template
1:
2101:
749:Response from the Authorities
719:Responses to Convulsionnaires
509:Miracles and Convulsionnaires
324:
222:was a religious movement and
2319:Kreiser, B. Robert (2015) .
2132:Huntington Library Quarterly
491:Cardinal Archbishop Noailles
435:François de Pâris at prayer.
189:officially banned the sect.
148:was a group of 18th-century
7:
2220:Wilson, Lindsay B. (1993).
1006:
893:
889:Contemporary historiography
458:. He modeled himself after
82:will aid in categorization.
10:
2478:
2199:Van Kley, Dale K. (1996).
2180:Strayer, Brian E. (2008).
1034:, or 'the Gallican Church'
833:
328:
212:
57:Machine translation, like
2457:18th-century Christianity
2294:Engels, Jens Ivo (1996).
2267:Cottret, Monique (1998).
2250:Cottret, Monique (1979).
2205:. Yale University Press.
2184:. Sussex Academic Press.
955:Nouvelles Ecclésiastiques
821:Nouvelles Ecclésiastiques
816:Nouvelles Ecclésiastiques
811:Nouvelles Ecclésiastiques
800:Nouvelles Ecclésiastiques
788:Nouvelles Ecclésiastiques
781:Response among Jansenists
533:Convulsionnaire practices
411:Nouvelles Ecclesiastiques
377:Louis Antoine de Noailles
342:which was promulgated by
264:theologians who endorsed
200:, 18th-century engraving.
38:the corresponding article
2109:Garrioch, David (2002).
2067:, p. 253. See also
1684:, p. 130. See also
1073:
931:in 18th-century France.
684:who would accompany the
2271:. Paris: Albin Michel.
1584:, pp. 149–151, 155
1172:, p. 73. See also
600:robe de convulsionnaire
402:André-Hercule de Fleury
121:For more guidance, see
2412:Vidal, Daniel (1987).
1028:
923:Politically subversive
920:
745:
715:
710:Artistic portrayal of
487:
436:
201:
175:who was buried at the
1896:, pp. 100, 127;
1392:, pp. 250–1, 258
973:religious hierarchy.
911:
743:
709:
482:
434:
304:Port-Royal des Champs
244:l'abbe de Saint-Cyran
209:The Jansenist context
195:
123:Knowledge:Translation
94:copyright attribution
2447:History of neurology
2389:. Paris: Gallimard.
2095:, pp. 30, 38–40
1013:Age of Enlightenment
981:Wilson, in her book
963:echoing Kreiser and
842:religious fanaticism
2452:Christian movements
1748:, p. 244,252;
1488:, pp. 245, 253
1416:, pp. 268, 278
1360:, pp. 247, 250
987:maladies des femmes
381:Archbishop of Paris
1940:, pp. 279–280
1936:, pp. 32–33;
1600:, pp. 248–250
1320:, pp. 244–5;
1304:, pp. 142–4;
1288:, pp. 238–9;
1260:, pp. 237–8;
1030:L'Église gallicane
827:Response from the
767:Parlement of Paris
746:
716:
649:persecuted by the
615:Parlement of Paris
469:, Pâris protested
437:
202:
162:political movement
102:interlanguage link
2332:978-1-4008-6991-6
2233:978-0-8018-4438-6
2212:978-0-300-08085-8
2191:978-1-84519-245-7
2122:978-0-520-93839-7
1844:, p. 240,244
1736:, p. 244,252
1200:, pp. 86, 89
1053:Religious ecstasy
577:Christian martyrs
478:self-flagellation
422:François de Pâris
417:François de Pâris
166:François de Pâris
134:
133:
50:
46:
2469:
2427:
2408:
2381:
2375:
2367:
2347:
2336:
2315:
2290:
2263:
2237:
2216:
2195:
2176:
2155:
2126:
2096:
2090:
2084:
2083:, pp. 17–33
2078:
2072:
2062:
2056:
2049:
2043:
2042:, pp. 19–20
2037:
2031:
2028:
2022:
2021:, pp. 383–4
2016:
2010:
2004:
1998:
1992:
1986:
1980:
1974:
1968:
1962:
1959:
1953:
1947:
1941:
1931:
1925:
1919:
1913:
1907:
1901:
1900:, pp. 18–19
1891:
1885:
1879:
1873:
1867:
1861:
1860:, pp. 152–5
1851:
1845:
1835:
1829:
1823:
1817:
1811:
1805:
1799:
1793:
1787:
1781:
1775:
1769:
1759:
1753:
1743:
1737:
1731:
1725:
1719:
1713:
1707:
1701:
1695:
1689:
1688:, pp. 145–6
1679:
1673:
1667:
1661:
1655:
1649:
1643:
1637:
1631:
1625:
1619:
1613:
1607:
1601:
1591:
1585:
1579:
1573:
1572:, pp. 381–2
1567:
1561:
1555:
1549:
1548:, pp. 247–8
1543:
1537:
1531:
1525:
1519:
1513:
1507:
1501:
1500:, pp. 26–30
1495:
1489:
1483:
1477:
1471:
1465:
1464:, pp. 196–7
1459:
1453:
1447:
1441:
1435:
1429:
1423:
1417:
1411:
1405:
1399:
1393:
1387:
1381:
1380:, pp. 254–8
1367:
1361:
1355:
1349:
1348:, pp. 252–6
1343:
1337:
1331:
1325:
1315:
1309:
1308:, pp. 242–4
1299:
1293:
1292:, pp. 142–5
1283:
1277:
1271:
1265:
1255:
1249:
1248:, pp. 94–96
1243:
1237:
1236:, pp. 88–89
1231:
1225:
1219:
1213:
1207:
1201:
1195:
1189:
1183:
1177:
1167:
1161:
1155:
1149:
1143:
1137:
1136:, pp. 59–62
1131:
1125:
1119:
1113:
1107:
1101:
1095:
1089:
1083:
1033:
1001:Jan E. Goldstein
970:convulsionnaires
647:early Christians
608:Philippe Hecquet
497:and self-styled
457:
352:Pasquier Quesnel
256:. In the 1640s,
236:Cornelius Jansen
138:Convulsionnaires
113:
107:
81:
80:|topic=
78:, and specifying
63:Google Translate
48:
44:
27:
26:
19:
2477:
2476:
2472:
2471:
2470:
2468:
2467:
2466:
2432:
2431:
2430:
2424:
2397:
2369:
2368:
2356:
2333:
2279:
2245:
2243:Further reading
2240:
2234:
2213:
2192:
2144:10.2307/3817831
2123:
2104:
2099:
2091:
2087:
2079:
2075:
2063:
2059:
2050:
2046:
2038:
2034:
2029:
2025:
2017:
2013:
2005:
2001:
1993:
1989:
1981:
1977:
1969:
1965:
1960:
1956:
1948:
1944:
1932:
1928:
1920:
1916:
1908:
1904:
1892:
1888:
1880:
1876:
1868:
1864:
1856:, p. 245;
1852:
1848:
1836:
1832:
1824:
1820:
1812:
1808:
1800:
1796:
1788:
1784:
1776:
1772:
1764:, p. 253;
1760:
1756:
1744:
1740:
1732:
1728:
1720:
1716:
1708:
1704:
1696:
1692:
1680:
1676:
1668:
1664:
1656:
1652:
1644:
1640:
1632:
1628:
1620:
1616:
1608:
1604:
1592:
1588:
1580:
1576:
1568:
1564:
1556:
1552:
1544:
1540:
1532:
1528:
1520:
1516:
1508:
1504:
1496:
1492:
1484:
1480:
1472:
1468:
1460:
1456:
1448:
1444:
1436:
1432:
1424:
1420:
1412:
1408:
1400:
1396:
1388:
1384:
1368:
1364:
1356:
1352:
1344:
1340:
1332:
1328:
1316:
1312:
1300:
1296:
1284:
1280:
1272:
1268:
1256:
1252:
1244:
1240:
1232:
1228:
1220:
1216:
1208:
1204:
1196:
1192:
1184:
1180:
1168:
1164:
1156:
1152:
1144:
1140:
1132:
1128:
1120:
1116:
1108:
1104:
1096:
1092:
1084:
1080:
1076:
1023:Female hysteria
1018:Catholic Church
1009:
995:female hysteria
979:
951:proletarisation
925:
915:convulsionnaire
896:
891:
838:
832:
783:
751:
721:
639:divine judgment
627:
592:Gender analysis
589:
587:Gender analysis
535:
511:
451:
419:
333:
327:
258:Antoine Arnauld
240:Bishop of Ypres
217:
211:
146:of Saint-Médard
142:Convulsionaries
130:
129:
128:
111:
105:
79:
51:
28:
24:
17:
12:
11:
5:
2475:
2465:
2464:
2459:
2454:
2449:
2444:
2429:
2428:
2422:
2416:. Paris: PUF.
2409:
2395:
2382:
2354:
2337:
2331:
2316:
2306:(2): 436–464.
2291:
2277:
2264:
2246:
2244:
2241:
2239:
2238:
2232:
2217:
2211:
2196:
2190:
2177:
2167:(3): 353–385.
2156:
2127:
2121:
2105:
2103:
2100:
2098:
2097:
2093:Goldstein 1998
2085:
2073:
2057:
2044:
2032:
2023:
2011:
1999:
1987:
1975:
1973:, pp. 383
1963:
1954:
1942:
1926:
1914:
1902:
1886:
1874:
1862:
1846:
1840:, p. 97;
1830:
1818:
1806:
1794:
1782:
1770:
1754:
1738:
1726:
1714:
1702:
1690:
1674:
1662:
1650:
1638:
1626:
1614:
1602:
1596:, p. 98;
1586:
1574:
1562:
1550:
1538:
1526:
1514:
1502:
1490:
1478:
1466:
1454:
1442:
1430:
1418:
1406:
1394:
1382:
1376:, p. 18;
1372:, p. 98;
1362:
1350:
1338:
1326:
1310:
1294:
1278:
1266:
1250:
1238:
1226:
1214:
1202:
1190:
1178:
1162:
1150:
1138:
1126:
1114:
1102:
1090:
1077:
1075:
1072:
1071:
1070:
1065:
1060:
1055:
1050:
1045:
1040:
1035:
1025:
1020:
1015:
1008:
1005:
978:
975:
924:
921:
895:
892:
890:
887:
834:Main article:
831:
825:
782:
779:
750:
747:
720:
717:
635:millenarianism
631:apocalypticism
626:
623:
588:
585:
575:and the early
534:
531:
510:
507:
418:
415:
329:Main article:
326:
323:
292:predestination
213:Main article:
210:
207:
132:
131:
127:
126:
119:
108:
86:
83:
71:adding a topic
66:
55:
52:
33:
32:
31:
29:
22:
15:
9:
6:
4:
3:
2:
2474:
2463:
2460:
2458:
2455:
2453:
2450:
2448:
2445:
2443:
2440:
2439:
2437:
2425:
2419:
2415:
2410:
2406:
2402:
2398:
2392:
2388:
2383:
2379:
2373:
2365:
2361:
2357:
2351:
2346:
2345:
2338:
2334:
2328:
2324:
2323:
2317:
2313:
2309:
2305:
2301:
2297:
2292:
2288:
2284:
2280:
2274:
2270:
2265:
2261:
2257:
2253:
2248:
2247:
2235:
2229:
2225:
2224:
2218:
2214:
2208:
2204:
2203:
2197:
2193:
2187:
2183:
2178:
2174:
2170:
2166:
2162:
2157:
2153:
2149:
2145:
2141:
2137:
2133:
2128:
2124:
2118:
2114:
2113:
2107:
2106:
2094:
2089:
2082:
2077:
2070:
2069:Van Kley 1996
2066:
2061:
2055:, p. 247
2054:
2048:
2041:
2036:
2027:
2020:
2015:
2009:, p. 246
2008:
2003:
1996:
1995:Van Kley 1996
1991:
1985:, p. 158
1984:
1983:Garrioch 2002
1979:
1972:
1967:
1958:
1952:, p. 279
1951:
1946:
1939:
1935:
1930:
1923:
1918:
1912:, p. 265
1911:
1906:
1899:
1895:
1894:Van Kley 1996
1890:
1884:, p. 252
1883:
1878:
1872:, p. 100
1871:
1870:Van Kley 1996
1866:
1859:
1858:Garrioch 2002
1855:
1850:
1843:
1839:
1838:Van Kley 1996
1834:
1827:
1826:Van Kley 1996
1822:
1815:
1810:
1804:, p. 127
1803:
1802:Van Kley 1996
1798:
1792:, p. 260
1791:
1786:
1779:
1774:
1768:, p. 142
1767:
1766:Garrioch 2002
1763:
1758:
1752:, p. 100
1751:
1750:Van Kley 1996
1747:
1742:
1735:
1730:
1724:, p. 244
1723:
1718:
1712:, p. 262
1711:
1706:
1700:, p. 259
1699:
1694:
1687:
1686:Garrioch 2002
1683:
1682:Van Kley 1996
1678:
1672:, p. 252
1671:
1666:
1660:, p. 245
1659:
1654:
1647:
1642:
1636:, p. 263
1635:
1630:
1624:, p. 256
1623:
1618:
1612:, p. 248
1611:
1606:
1599:
1595:
1594:Van Kley 1996
1590:
1583:
1582:Garrioch 2002
1578:
1571:
1566:
1560:, p. 254
1559:
1554:
1547:
1542:
1536:, p. 255
1535:
1530:
1524:, p. 243
1523:
1518:
1511:
1506:
1499:
1494:
1487:
1482:
1476:, p. 251
1475:
1470:
1463:
1458:
1452:, p. 272
1451:
1446:
1440:, p. 254
1439:
1434:
1428:, p. 243
1427:
1422:
1415:
1410:
1404:, p. 272
1403:
1398:
1391:
1386:
1379:
1375:
1371:
1370:Van Kley 1996
1366:
1359:
1354:
1347:
1342:
1336:, p. 252
1335:
1330:
1323:
1322:Van Kley 1996
1319:
1314:
1307:
1303:
1302:Garrioch 2002
1298:
1291:
1290:Garrioch 2002
1287:
1282:
1276:, p. 238
1275:
1270:
1264:, p. 142
1263:
1262:Garrioch 2002
1259:
1254:
1247:
1246:Van Kley 1996
1242:
1235:
1234:Van Kley 1996
1230:
1224:, p. 149
1223:
1222:Garrioch 2002
1218:
1212:, p. 145
1211:
1210:Garrioch 2002
1206:
1199:
1198:Van Kley 1996
1194:
1187:
1186:Van Kley 1996
1182:
1176:, p. 144
1175:
1174:Garrioch 2002
1171:
1170:Van Kley 1996
1166:
1159:
1158:Van Kley 1996
1154:
1147:
1146:Van Kley 1996
1142:
1135:
1134:Van Kley 1996
1130:
1124:, p. 165
1123:
1118:
1111:
1110:Van Kley 1996
1106:
1099:
1098:Van Kley 1996
1094:
1088:, p. 236
1087:
1082:
1078:
1069:
1066:
1064:
1061:
1059:
1056:
1054:
1051:
1049:
1046:
1044:
1041:
1039:
1036:
1032:
1031:
1026:
1024:
1021:
1019:
1016:
1014:
1011:
1010:
1004:
1002:
998:
996:
992:
988:
984:
974:
971:
966:
965:Van Kley 1996
962:
958:
956:
952:
947:
944:
939:
936:
932:
930:
919:
916:
910:
907:
903:
900:
886:
884:
880:
878:
874:
870:
866:
862:
858:
854:
849:
847:
843:
837:
830:
824:
822:
817:
812:
807:
805:
801:
796:
794:
789:
778:
776:
771:
768:
763:
759:
757:
742:
738:
734:
730:
727:
713:
708:
704:
702:
698:
694:
689:
687:
683:
679:
675:
671:
667:
662:
660:
656:
652:
648:
642:
640:
636:
632:
622:
620:
616:
611:
609:
605:
601:
596:
593:
584:
582:
581:sadomasochism
578:
574:
569:
565:
560:
558:
554:
550:
544:
541:
530:
528:
524:
520:
516:
506:
504:
503:beatification
500:
499:hagiographies
496:
492:
486:
481:
479:
474:
472:
468:
463:
461:
455:
450:
449:Saint-Marceau
446:
442:
433:
429:
427:
423:
414:
412:
407:
403:
400:
395:
393:
392:French Church
389:
384:
382:
378:
374:
370:
364:
361:
357:
354:and his book
353:
349:
345:
341:
337:
332:
322:
320:
316:
312:
307:
305:
301:
300:Blaise Pascal
297:
293:
289:
285:
280:
278:
274:
271:
267:
263:
259:
255:
254:St. Augustine
251:
250:
245:
241:
237:
233:
229:
225:
221:
216:
206:
199:
194:
190:
188:
187:
182:
178:
174:
171:
168:, an ascetic
167:
163:
159:
155:
151:
147:
143:
139:
124:
120:
117:
109:
103:
99:
95:
91:
87:
84:
77:
76:main category
73:
72:
67:
64:
60:
56:
54:
53:
47:
41:
39:
34:You can help
30:
21:
20:
2413:
2386:
2343:
2321:
2303:
2299:
2268:
2251:
2222:
2201:
2181:
2164:
2160:
2138:(1): 29–49.
2135:
2131:
2111:
2088:
2076:
2065:Strayer 2008
2060:
2053:Strayer 2008
2047:
2035:
2026:
2019:Kreiser 1975
2014:
2007:Strayer 2008
2002:
1990:
1978:
1971:Kreiser 1975
1966:
1957:
1950:Strayer 2008
1945:
1938:Strayer 2008
1929:
1924:, p. 33
1917:
1910:Strayer 2008
1905:
1889:
1882:Strayer 2008
1877:
1865:
1854:Strayer 2008
1849:
1842:Strayer 2008
1833:
1828:, p. 94
1821:
1816:, p. 22
1809:
1797:
1790:Strayer 2008
1785:
1780:, p. 23
1773:
1762:Strayer 2008
1757:
1746:Strayer 2008
1741:
1734:Strayer 2008
1729:
1722:Strayer 2008
1717:
1710:Strayer 2008
1705:
1698:Strayer 2008
1693:
1677:
1670:Strayer 2008
1665:
1658:Strayer 2008
1653:
1648:, p. 20
1641:
1634:Strayer 2008
1629:
1622:Strayer 2008
1617:
1610:Strayer 2008
1605:
1598:Strayer 2008
1589:
1577:
1570:Kreiser 1975
1565:
1558:Strayer 2008
1553:
1546:Strayer 2008
1541:
1534:Strayer 2008
1529:
1522:Strayer 2008
1517:
1512:, p. 20
1505:
1493:
1486:Strayer 2008
1481:
1474:Strayer 2008
1469:
1462:Strayer 2008
1457:
1450:Strayer 2008
1445:
1438:Strayer 2008
1433:
1426:Strayer 2008
1421:
1414:Strayer 2008
1409:
1402:Strayer 2008
1397:
1390:Strayer 2008
1385:
1378:Strayer 2008
1365:
1358:Strayer 2008
1353:
1346:Strayer 2008
1341:
1334:Strayer 2008
1329:
1324:, p. 98
1318:Strayer 2008
1313:
1306:Strayer 2008
1297:
1286:Strayer 2008
1281:
1274:Strayer 2008
1269:
1258:Strayer 2008
1253:
1241:
1229:
1217:
1205:
1193:
1188:, p. 74
1181:
1165:
1160:, p. 62
1153:
1148:, p. 58
1141:
1129:
1122:Strayer 2008
1117:
1112:, p. 64
1105:
1100:, p. 59
1093:
1086:Strayer 2008
1081:
1063:St. Medardus
999:
986:
982:
980:
969:
961:Strayer 2008
959:
954:
948:
940:
937:
933:
926:
914:
912:
908:
904:
901:
897:
881:
872:
869:La Condamine
863:, including
860:
850:
846:philosophes'
845:
839:
828:
820:
815:
810:
808:
803:
799:
797:
792:
787:
784:
775:René Hérault
772:
764:
760:
752:
735:
731:
725:
722:
711:
690:
663:
651:Roman Empire
643:
628:
612:
599:
597:
590:
573:Jesus Christ
567:
563:
561:
553:cooperatives
545:
536:
515:miraculously
512:
488:
483:
475:
470:
466:
464:
441:Augustinians
438:
420:
410:
396:
387:
385:
372:
368:
365:
359:
355:
335:
334:
308:
288:Original Sin
281:
247:
218:
205:phenomenon.
203:
184:
145:
141:
137:
135:
98:edit summary
89:
69:
43:
35:
2081:Wilson 1993
2040:Wilson 1993
1997:, p. 3
1934:Wilson 1993
1922:Wilson 1993
1898:Wilson 1993
1814:Wilson 1993
1778:Wilson 1993
1646:Wilson 1993
1510:Wilson 1993
1498:Wilson 1993
1374:Wilson 1993
1038:Gallicanism
943:Wilson 1993
861:philosophes
836:Philosophes
829:Philosophes
674:eschatology
641:and wrath.
604:prostitutes
540:convulsions
460:St. Francis
452: [
234:theologian
154:convulsions
2436:Categories
2423:2130396747
2396:2070745104
2355:2070703142
2278:2226104755
2102:References
991:charlatans
929:absolutism
883:David Hume
877:La Mettrie
865:d'Alembert
793:Unigenitus
697:Antichrist
471:Unigenitus
465:An active
388:Unigenitus
369:Unigenitus
360:Unigenitus
344:Clement XI
340:Papal bull
336:Unigenitus
331:Unigenitus
325:Unigenitus
273:Innocent X
249:Augustinus
186:Unigenitus
45:(May 2024)
2462:Jansenism
2405:937561449
2372:cite book
2364:781675889
2348:. Paris.
2312:0035-2381
2287:434296495
2260:742652895
2051:Cited in
1048:Huguenots
918:politics.
756:Camisards
670:dialogues
547:Parisian
527:blindness
519:paralysis
373:appelants
348:Louis XIV
311:Calvinism
296:free will
220:Jansenism
215:Jansenism
170:Jansenist
116:talk page
68:Consider
40:in French
2173:25019715
1007:See also
941:Lindsay
894:Overview
853:Voltaire
804:appelant
693:Louis XV
666:parables
655:apostasy
619:Voltaire
467:appelant
445:Nanterre
399:Cardinal
319:miracles
284:Creation
277:Sorbonne
266:Molinism
228:Flanders
224:theology
198:Bastille
177:cemetery
92:provide
2152:3817831
873:secours
857:Diderot
712:secours
701:Damiens
686:Messiah
682:prophet
659:Babylon
568:secours
564:secours
426:ascetic
114:to the
96:in the
42:.
2420:
2403:
2393:
2362:
2352:
2329:
2310:
2285:
2275:
2258:
2230:
2209:
2188:
2171:
2150:
2119:
1068:Trance
525:, and
523:cancer
379:, the
338:was a
315:relics
262:Jesuit
238:, the
173:deacon
160:and a
150:French
2169:JSTOR
2148:JSTOR
1074:Notes
557:Bible
549:salon
495:hymns
456:]
232:Dutch
181:Paris
59:DeepL
2418:ISBN
2401:OCLC
2391:ISBN
2378:link
2360:OCLC
2350:ISBN
2327:ISBN
2308:ISSN
2283:OCLC
2273:ISBN
2256:OCLC
2228:ISBN
2207:ISBN
2186:ISBN
2117:ISBN
1058:Sect
867:and
851:For
798:The
765:The
726:sous
678:Jews
633:and
317:and
270:Pope
158:sect
140:(or
136:The
90:must
88:You
2140:doi
443:at
61:or
2438::
2399:.
2374:}}
2370:{{
2358:.
2304:91
2302:.
2298:.
2281:.
2165:61
2163:.
2146:.
2136:60
2134:.
795:.
703:.
668:,
661:.
559:.
521:,
505:.
480::
454:fr
358:.
268:.
144:)
2426:.
2407:.
2380:)
2366:.
2335:.
2314:.
2289:.
2262:.
2236:.
2215:.
2194:.
2175:.
2154:.
2142::
2125:.
125:.
118:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.