Convulsionnaires of Saint-Médard

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

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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.

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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.

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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

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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

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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

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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

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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

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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

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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.

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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

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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.

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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

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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

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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.

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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

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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."

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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.

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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

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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

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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

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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

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Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article.

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clergy. The convulsionnaires took this belief even further. They identified themselves as God's persecuted faithful and compared themselves to the

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had the support of the theological faculties at the Universities of Paris, Rheims and Nantes, as well as many other prominent clergy, most notably

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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.

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During the final years of his life, Pâris became increasingly reclusive, and his ascetic lifestyle became increasingly severe, and he practised

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Pilgrimages to the tomb of Pâris continued over the years 1727–1730. During this period, roughly a dozen pilgrims declared that they had been

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to Christianity, which they believed to be imminent. The abbé Vaillant, a convulsionnaire leader who called himself 'Elijah' after the

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Their perception to the Monarchy appears to have been variable, but generally unfavourable. On the one hand, a number of them called

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in 1655. Nonetheless, the movement continued to exist through the 18th century. Socially, Jansenism was largely an urban phenomenon.

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Pâris was born into a wealthy Parisian family. According to biographies published after his death, he was tutored as a young boy by

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Monique Cottret (1998) describes the predominance of working class individuals and women in the convulsionnaire movement as the "

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In keeping with St. Augustine's influence, Jansenist theology presented a strong contrast between the original perfection of the

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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

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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

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Echoing Dale Van Kley's (1996) thoughts on the broader Jansenist controversy, Brian E. Strayer (2008) suggests that

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Goldstein, Jan (1998). "Enthusiasm or Imagination? Eighteenth-Century Smear Words in Comparative National Context".

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Only 36 years old, Pâris died on 1 May 1727. Large numbers of people from across the social spectrum, including the

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Content in this edit is translated from the existing French Knowledge article at ]; see its history for attribution.

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The authorities also sought to involve medical professionals in their bid to discredit the movement. In 1732,

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was published in 1640–41. As the title indicates, Jansen intended for his theology to closely follow that of

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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

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near Paris, which was ultimately razed in 1708 because of its association with the Jansenist heresy.

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a "criminal" who would suffer God's wrath. They compared him to the Egyptian Pharaoh or even to the

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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.

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The Religious Origins of the French Revolution: From Calvin to the Civil Constitution, 1560-1791

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from 1740 onward. The torture became increasingly brutal while the spiritual content decreased.

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whose tomb in the parish cemetery at Saint-Médard gave rise to the convulsionnaire phenomenon.

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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,

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Women and Medicine in the French Enlightenment: The Debate Over "maladies Des Femmes"

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clergy supported the early cult; some even began to preach and perform masses there.

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Miracles, Convulsions, and Ecclesiastical Politics in Early Eighteenth-Century Paris

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direct result of a religious act, and more than one credible witness was necessary.

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As the historian B. Robert Kreiser has noted, the themes of persecution, martyrdom,

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The spread of the convulsion phenomenon, however, divided the Jansenist camp. The

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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

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at a convulsionnaire meeting. Anonymous engraving from the eighteenth century.

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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

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who promoted the movement's low-class origins as a sign of its greatness.

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who allowed others to beat and torture their half-naked writhing bodies.

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Group of 18th-century French religious pilgrims who exhibited convulsions

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Suffering Saints: Jansensists and Convulsionnaires in France, 1640–1799

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to the source of your translation. A model attribution edit summary is

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purely for amusement. Onlookers were even able to rent chairs for 6

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opinion had turned so far against the convulsions that even the

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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

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of the Church hierarchy and prophesied the destruction of

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to this template: there are already 1,502 articles in the

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began to revise their stance and withdraw their support.

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By 1730, the controversy had reached a boiling point.

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and was apparently considered a local Saint by many.

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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: 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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:.

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Index