authority by God clearly could not, in the last resort, be demanded of subjects of a heretical ruler. Rozée generally avoided engagement with politically contentious ideas. Did not the atrocity against the Guise brothers speak for itself? It was to Blois, not to Péronne, that one should look for explanations of plight. Far from being a pretext for rebellion, religion was France’s all about according honour to God. The sought not to bring change but to save the Ligue Catholic monarchy from The absence from this text of any ‘l’aristocratie protestante’. engagement with political thought suggests the compactness of Ligueur Rozée’s world view. It may be significant that he offered no opinion when recording the potentially explosive assertion made at the Christmas Day meeting that the people had always had the right to defend their interests through an Estates-General. This author did not welcome, perhaps barely noticed, any deviation from the principle of hereditary monarchy provided it complied with what he considered to be the more fundamental law of Catholicity. Rozée was deeply impressed by the religious fervour of clergy and people in Paris in early 1589: eust dit exercoient les actions de la religion comme si esté la ‘on qu’ils c’eust dernière fois, et que le lendemain la religion eust deü estre Many memorial perdüe’. services were held for the murdered brothers, the most notable being at Notre Dame at the end of January. There had been a particularly poignant occasion a few days earlier when a posthumous son to the duc de Guise was baptised François. Penitential processions often – spontaneous in the early weeks took place in the winter cold. Prayers were recited – through day and night. Other cities Rouen, Orléans followed suit. Even non-Ligueurs – –
authority by God clearly could not, in the last resort, be demanded of subjects of a heretical ruler. Rozée generally avoided engagement with politically contentious ideas. Did not the atrocity against the Guise brothers speak for itself? It was to Blois, not to Péronne, that one should look for explanations of France’s plight. Far from being a pretext for rebellion, religion was all about according honour to God. The Ligue sought not to bring change but to save the Catholic monarchy from ‘l’aristocratie protestante’. The absence from this text of any engagement with Ligueur political thought suggests the compactness of Rozée’s world view. It may be significant that he offered no opinion when recording the potentially explosive assertion made at the Christmas Day meeting that the people had always had the right to defend their interests through an Estates-General. This author did not welcome, perhaps barely noticed, any deviation from the principle of hereditary monarchy provided it complied with what he considered to be the more fundamental law of Catholicity. Rozée was deeply impressed by the religious fervour of clergy and people in Paris in early 1589: ‘on eust dit qu’ils exercoient les actions de la religion comme si c’eust esté la dernière fois, et que le lendemain la religion eust deü estre perdüe’. Many memorial services were held for the murdered brothers, the most notable being at Notre Dame at the end of January. There had been a particularly poignant occasion a few days earlier when a posthumous son to the duc de Guise was baptised François. Penitential processions – often spontaneous in the early weeks – took place in the winter cold. Prayers were recited through day and night. Other cities – Rouen, Orléans – followed suit. Even non-Ligueurs