Online Encyclopedia

Search over 40,000 articles from the original, classic Encyclopedia Britannica, 11th Edition.

JAQUES BENIGNE BOSSUET (1627-1704)

Online Encyclopedia
Originally appearing in Volume V04, Page 289 of the 1911 Encyclopedia Britannica.
Spread the word: del.icio.us del.icio.us it!

JAQUES BENIGNE See also:

BOSSUET (1627-1704)  , See also:French divine, orator and writer, was See also:born at See also:Dijon on the 27th of See also:September 1627 . He came of a See also:family of prosperous Burgundian lawyers; his See also:father was a See also:judge of the See also:parliament (a provincial high See also:court) at Dijon, afterwards at See also:Metz . The boy was sent to school with the See also:Jesuits of Dijon till 1642, when he went up to the See also:college of See also:Navarre in See also:Paris to begin the study of See also:theology; for a pious See also:mother had brought him up to look on the priesthood as his natural vocation . At Navarre he gained a See also:great reputation for hard See also:work; See also:fellow-students nicknamed him See also:Bos suetus aratroan ox broken in to the plough . But his abilities became known beyond the college walls . He was taken up by the Hotel de See also:Rambouillet, a great centre of aristocratic culture and the See also:original See also:home of the Precieuses . Here he became the subject of a celebrated experiment . A dispute having arisen about extempore See also:preaching, the boy of sixteen was put up, See also:late one See also:night, to deliver an See also:impromptu discourse . He acquitted himself as well as in more conventional See also:examinations . In 1652 he took a brilliant degree in divinity, and was ordained See also:priest . The next seven years he spent at Metz, where his father's See also:influence had got him a canonry at the See also:early See also:age of thirteen; to this was now added the more important See also:office of See also:archdeacon . He was plunged at once into the thick of controversy; for nearly See also:half Metz was See also:Protestant, and See also:Bossuet's first See also:appearance in See also:print was a refutation of the Huguenot pastor See also:Paul See also:Ferry (1655) .

To reconcile the Protestants with the See also:

Roman See also:Church became the great See also:object of his dreams; and for this purpose he began to See also:train himself carefully for the See also:pulpit, an all-important centre of influence in a See also:land where See also:political assemblies were unknown, and novels and See also:newspapers scarcely born . Not that he reached perfection at a See also:bound . His youthful See also:imagination was unbridled, and his ideas ran easily into a See also:kind of paradoxical subtlety, redolent of the divinity school . But these blemishes vanished when he settled in Paris (1659), and three years later mounted the pulpit of the See also:Chapel Royal . In Paris the congregations had no See also:mercy on purely clerical See also:logic or clerical See also:taste; if a preacher wished to catch their See also:ear, he must See also:manage to address them in terms they would agree to consider sensible and well-bred . Not that Bossuet thought too much of their See also:good See also:opinion . Having very stern ideas of the dignity of a priest, he refused to descend to the usual devices for arousing popular See also:interest . The narrative See also:element in his sermons grows shorter with each See also:year . He never See also:drew satirical pictures, like his great See also:rival See also:Bourdaloue . He would not write out his discourses in full, much less learn them off by See also:heart: of the two See also:hundred printed in his See also:Works all but a fraction are rough drafts . No wonder ladies like Mme de See also:Sevigne forsook him, when Bourdaloue dawned on the Paris See also:horizon in 1669; though See also:Fenelon and La Bruyere, two much sounder critics, refused to follow their example . Bossuet possessed the full equipment of the orator, See also:voice, See also:language, flexibility and strength .

He never needed to See also:

strain for effect; his See also:genius struck out at a single See also:blow the thought, the feeling and the word . What he said of See also:Martin See also:Luther applies peculiarly to himself: he could "fling his fury into theses," and thus unite the dry See also:light of See also:argument with the See also:fire and See also:heat of See also:passion . These qualities reach their highest point in the Oraisons funebres . Bossuet was always best when at work on a large See also:canvas; besides, here no conscientious scruples intervened to prevent him giving much See also:time and thought to the See also:artistic See also:side of his subject . For the Oraison, as its name betokened, stood midway between the See also:sermon proper and what would nowadays be called a See also:biographical See also:sketch . At least, that was what Bossuet made it; for on this See also:field he stood not merely first, but alone . His three great masterpieces were delivered at the funerals of Henrietta Maria, widow of See also:Charles I . (1669), her daughter, Henrietta, duchess of See also:Orleans (167o), and the great soldier See also:Conde (1687) . Apart from these See also:state occasions, Bossuet seldom appeared in a Paris pulpit after 1669 . In that year he was gazetted See also:bishop of See also:Condom in See also:Gascony, though he resigned the See also:charge on being appointed See also:tutor to the dauphin, only See also:child of See also:Louis XIV., and now a boy of nine (1670) . The choice was scarcely fortunate . Bossuet unbent as far as he could, but his genius was by no means fitted to enter into the feelings of a child; and the dauphin was a See also:cross, ungainly, sullen lad, who See also:grew up to be a merely genealogical incident at his father's court .

Probably no one was happier than the tutor, when his charge's sixteenth birthday came See also:

round, and he was promptly married off to a Bavarian princess . Still the nine years at court were by no means wasted . Hitherto Bossuet had published nothing, except his See also:answer to Ferry . Now he sat down to write for his See also:pupil's instruction—or rather, to See also:fit himself to give that instruc-tion—a remarkable trilogy . First came the Traite de la connaissance de Dieu et de soi-meme, then the Discours sur l'histoire universelle, lastly the Politique tiree de l'Ecriture Sainte . The three books fit into each other . The Traite is a See also:general sketch of the nature of See also:God and the nature of See also:man . The Discours is a See also:history of God's dealings with humanity in the past . The Politique is a See also:code of rights and duties See also:drawn up in the light thrown by those dealings . Not that Bossuet literally supposed that the last word of political See also:wisdom had been said by the Old Testament . His conclusions are only " drawn from See also:Holy Scripture," because he wished to gain the highest possible See also:sanction for the institutions of his See also:country—to hallow the See also:France of Louis XIV. by proving its astonishing likeness to the See also:Israel of See also:Solomon . Then, too, the See also:veil of Holy Scripture enabled him to speak out more boldly than court-See also:etiquette would have other-See also:wise allowed, to remind the son of Louis XIV. that See also:kings have duties as well as rights .

Louis had often forgotten these duties, but Louis' son would See also:

bear them in mind . The tutor's imagination looked forward to a time when France would blossom into See also:Utopia, with a See also:Christian philosopher on the See also:throne . That is what made him so stalwart a See also:champion of authority in all its forms: " le roi, Jesus-See also:Christ et l'Eglise, Dieu en See also:ces trois noms," he says in a characteristic See also:letter . And the object of his books is to provide authority with a rational basis . For Bossuet's See also:worship of authority by no means killed his confidence in See also:reason; what it did was to make him doubt the honesty of those who reasoned otherwise than himself . The whole See also:chain of argument seemed to him so clear and See also:simple . See also:Philosophy proved that a God exists, and that He shapes and governs the course of human affairs . History showed that this governance is, for the most See also:part, indirect, exercised through certain See also:venerable corporations, as well See also:civil as ecclesiastical, all of which demand implicit obedience as the immediate representatives of God . Thus all revolt, whether civil or religious, is a See also:direct See also:defiance of the Almighty . See also:Cromwell becomes a moral See also:monster, and the revocation of the See also:edict of See also:Nantes is " the greatest achievement of the second See also:Constantine." Not that Bossuet glorified the status quo simply as a clerical See also:bigot . The France of his youth had known the misery of divided counsels and civil See also:war; the France of his manhood, brought together under an See also:absolute See also:sovereign, had suddenly shot up into a splendour only comparable with See also:ancient See also:Rome . Why not, then, strain every See also:nerve to hold innovation at See also:bay and prolong that splendour for all time ?

Phoenix-squares

Bossuet's own Discours sur l'histoire universelle might have furnished an answer, for there the fall of many empires is detailed . But then the Discours was composed under a single preoccupation . To Bossuet the See also:

establishment of See also:Christianity was the one point of real importance in the whole history of the See also:world . Over See also:Mahomet and the See also:East he passed without a word; on See also:Greece and Rome he only touched in so far as they formed part of the Praeparatio Evangelica . And yet his Discours is far more than a theological pamphlet . See also:Pascal, in utter scorn for See also:science, might refer the rise and fall of empires to See also:Providence or See also:chance—the See also:nose of See also:Cleopatra, or " a little See also:grain of See also:sand " in the See also:English See also:lord See also:protector's See also:veins . Bossuet held fast to his principle that God works through secondary causes . " It is His will that every great See also:change should have its roots in the ages that went before it." Bossuet, accordingly, made a heroic See also:attempt to grapple with origins and causes, and in this way his See also:book deserves its See also:place as one of the very first of philosophic histories . From See also:writing history he turned to history in the making . In 1681 he was gazetted bishop of See also:Meaux; but before he could take See also:possession of his see, he was drawn into a violent See also:quarrel between Louis XIV. and the See also:pope (see See also:GALLICANISM) . Here he found himself between two fires . To support the pope meant supporting the Jesuits; and he hated their casuists and devotion aisee almost as much as Pascal himself .

To oppose the pope• was to See also:

play into the hands of Louis, who was frankly anxious to humble the Church before the State . So Bossuet steered a See also:middle course . Before the general See also:assembly of the French See also:clergy he preached a great sermon on the unity of the Church, and made it a magnificent plea for See also:compromise . As Louis insisted on his clergy making an See also:anti-papal See also:declaration, Bossuet got leave to draw it up, and made it as moderate as he could . And when the pope declared it null and void, he set to work on a gigantic Defensio Cleri Gallicani, only published of ter his See also:death . The Gallican See also:storm a little See also:abated, he turned back to a project very near his heart . Ever since the early days at Metz he had been busy with schemes for uniting the See also:Huguenots to the Roman Church . In 1668 he converted See also:Turenne; in 1670 he published an Exposition de la foi catholique, so moderate in See also:tone that adversaries were driven to accuse him of having fraudulently watered down the Roman dogmas to suit a Protestant taste . Finally in 1688 appeared his great Histoire See also:des See also:variations des eglises protestantes, perhaps the most brilliant of all his works . Few writers could have made the See also:Justification controversy interesting or even intelligible . His argument is simple enough . Without rules an organized society cannot hold together, and rules require an authorized interpreter .

The Protestant churches had thrown over this interpreter; and Bossuet had small trouble in showing that, the longer they lived, the more they varied on increasingly important points . For the moment the Protestants were pulverized; but before See also:

long they began to ask whether variation was necessarily so great an evil . Between 1691 and 1701 Bossuet corresponded with See also:Leibnitz with a view to See also:reunion, but negotiations See also:broke down precisely at this point . Individual Roman doctrines Leibnitz thought his countrymen might accept, but he flatly refused to See also:guarantee that they would necessarily believe to-morrow what they believe to-See also:day . " We prefer," he said, " a church eternally variable and for ever moving forwards." Next, Protestant writers began to accumulate some startling proofs of Rome's own variations; and here they were backed up by See also:Richard See also:Simon, a priest of the Paris See also:Oratory, and the father of Biblical See also:criticism in France . He accused St See also:Augustine, Bossuet's own See also:special See also:master, of having corrupted the See also:primitive See also:doctrine of See also:Grace . Bossuet set to work on a Defense de la tradition, but Simon calmly went on to raise issues graver still . Under a veil of politely ironical circumlocutions, such as did not deceive the bishop of Meaux, he claimed his right to interpret the See also:Bible like any other book . Bossuet denounced him again and again; Simon told his See also:friends he would wait until " the old fellow " was no more . Another Oratorian proved more dangerous still . Simon had endangered miracles by applying to them See also:lay rules of See also:evidence, but See also:Malebranche abrogated miracles altogether . It was blasphemous, he argued, to suppose that the Author of nature would break through a reign of See also:law He had Himself established .

Bossuet might scribble nova, mira, falsa, in the margins of his book and urge on Fenelon to attack- them; Malebranche politely met his threats by saying that to be refuted by such a See also:

pen would do him too much See also:honour . These repeated checks soured Bossuet's See also:temper . In his earlier controversies he had See also:borne himself with great magnanimity, and the Huguenot ministers he refuted found him a kindly See also:advocate at court . Even his approval of the revocation of the edict of Nantes stopped far See also:short of approving dragonades within his See also:diocese of Meaux . But now his See also:patience was wearing out . A dissertation by one Father Caffaro, an obscure See also:Italian See also:monk, became his excuse for writing certain violent Maximes sur la comedie (1694) wherein he made an outrageous attack on the memory of See also:Moliere, dead more than twenty years . Three years later he was battling with Fenelon over the love of God, and employing methods of controversy at least as odious as Fenelon's own (1697-1699) . All that can be said in his See also:defence is that Fenelon, four-andtwenty years his junior, was an old pupil, who had suddenly grown into a rival; and that on the See also:matter of principle most authorities thought him right . Amid these gloomy occupations Bossuet's See also:life came slowly to an end . Till he was over seventy he had scarcely known what illness was; but in 1702 he was attacked by the See also:stone . Two years later he was a hopeless invalid, and on the 12th of See also:April 1704 he passed quietly away . Of his private life there is little to See also:record .

Meaux found him an excellent and devoted bishop, much more attentive to diocesan concerns than his more stirring occupations would seem to allow . In general society he was IV . IOkindly and affable enough, though somewhat See also:

ill at ease . Until he was over See also:forty, he had lived among purely ecclesiastical surroundings; and it was probably want of self-confidence, more than want of moral courage, that made him shut his eyes a little too closely to the disorders of Louis XIV.'s private life . After all, he was not the See also:king's See also:confessor; and to " reform " Louis, before age and Mme de See also:Maintenon had sobered him down, would have taxed the See also:powers of See also:Daniel or See also:Ezekiel . But in his books Bossuet was anything but timid . All of them, even the attacks on Simon, breathe an See also:air of masculine belief in reason, rare enough among the apologists of any age . Bossuet would willingly have undertaken, as Malebranche actually undertook, to make an intelligent Chinaman accept all his ideas, if only he could be induced to lend them his See also:attention . But his best praise is to have brought all the powers of language to paint an undying picture of a vanished world, where See also:religion and letters, See also:laws and science, were conceived of as fixed unalterable See also:planets, circling for ever round one central See also:Sun .

End of Article: JAQUES BENIGNE BOSSUET (1627-1704)
[back]
RENE LE BOSSU (1631-1680)
[next]
BOST RYC HOIDEA

Additional information and Comments

There are no comments yet for this article.
» Add information or comments to this article.
Please link directly to this article:
Highlight the code below, right click and select "copy." Paste it into a website, email, or other HTML document.