Notes
Hugh Trevor-Roper, Archbishop Laud, 1573-1645, Londres : Macmillan, 1940, 422-423.
C’est, par exemple, en ces termes que Hugh Trevor-Roper, auteur de la première biographie moderne de Laud, précise l’optique qui est la sienne dans son ouvrage : « We must therefore regard Laud here not as a theologian who must stand or fall by the accuracy of his theological opinions, but as a politician whose material was English society in the early seventeenth century », H. Trevor-Roper, Archbishop Laud, op. cit., 6-7.
William Laud, A Speech Delivered in the Starr-Chamber, Londres, 1637, 4-5.
Ibid., 5 : « And in the meane time, they which are the onely, or the chiefe Innovators of the Christian world, having nothing to say, accuse us of Innovation; They themselves and their Complices in the meane time being the greatest Innovators that the Christian world hath almoste ever knowne ».
H. Trevor-Roper, “Laudianism and Political Power”, in H. Trevor-Roper, Catholics, Anglicans and Puritans. Seventeenth-Century Essays, Londres : Secker & Warburg, 1987, 40.
W. Laud, A Speech, op. cit., 31.
Ibid., 53.
Bernard Roussel, « Réforme/Réformation », in Jean Baubérot et Hubert Bost (dir.), Protestantisme, Paris : Cerf, et Genève : Labor et Fides, 2000, 51.
Ibid., 51 : « “Reformation” est attesté dans la langue française depuis le XIIIe siècle. […] l’accentuation ré- n’est attestée qu’en 1740 ».
Ibid., 52 : « la reformatio legum ecclesiasticarum (1549-1551) entreprise sous le règne d’Édouard VI renvoie à un sens inclusif du terme : il s’agit de réviser les lois ecclésiastiques du royaume d’Angleterre pour les accorder aux deux principes reconnus alors pour fondamentaux : l’Écriture et le roi, sources de toute juridiction ».
Henry Wharton (ed.), The History of the Troubles and Tryal of The Most Reverend Father in God, and Blessed Martyr, William Laud, Lord Archbishop of Canterbury, Wrote by himself, Londres, 1695, 113.
William Laud, A Relation of the Conference between William Laud, Late Lord Archbishop of Canterbury, And Mr. Fisher the Jesuit, Oxford : Oxford University Press, 1839 [1639],150.
Ibid., “Epistle Dedicatory to His most sacred Majesty Charles” (1639), xxviii : « The errors of the Church of Rome are grown now (many of them) very old; and when errors are grown by age and continuance to strength, they which speak for the truth, though it be far older, are ordinarily challenged for the bringers in of new opinions. And there is no greater absurdity stirring this day in Christendom, than that the reformation of an old corrupted church, will we, nill we, must be taken for the building of a new ».
Nicholas Tyacke, Anti-Calvinists. The Rise of English Arminianism, Oxford : Clarendon Press, 1987.
Ibid., 269.
Olivier Fatio (dir.) et Gabriel Widmer (introduction), Confessions et catéchismes de la foi réformée, Genève : Labor et Fides, 1986, 308.
Cité par H. Trevor-Roper, Catholics, Anglicans and Puritans, op. cit., 94.
W. Laud, A Relation, op. cit., 111.
Ibid., xxxi : « ceremonies are the hedge that fence the substance of religion from all the indignities which profaneness and sacrilege commonly put upon it ».
Ibid., xxx.
H. Wharton, The History of the Troubles and Tryal, op. cit., 156.
Défendant la via media anglicane, Laud souligne qu’en matière de cérémonies, il est deux écueils symétriques à éviter : la surabondance romaine, qui étouffe le culte intérieur au lieu de l’exprimer ; l’excessif dépouillement puritain, qui en empêche l’expression (W. Laud, A Relation, op. cit., xxxi : « too many [ceremonies] over-burden the service of God, and too few leave it naked ».
Elle se tint en 1622, sous Jacques Ier, mais son compte-rendu lui-même ne fut publié que dix-sept ans plus tard, en 1639, à la demande de Charles Ier. Voir supra, note 13.
W. Laud, A Relation, op. cit., xxxii.
Ibid., 262 : « the Roman Church and the Church of England are but two distinct members of that Catholic Church which is spread over the face of the earth ».
W. Laud, op. cit., xxviii : « And were not this so, we should never be troubled with that idle and impertinent question of theirs, Where was your Church before Luther ? for it was just there, where theirs is now. One and the same Church still, no doubt of that. One in substance, but not one in condition of state and purity; their part of the same Church remaining in corruption, and our part of the same church under reformation ».
Ibid., 105.
Hans von Campenhausen, Les Pères latins, Paris : Éditions de l’Orante, 1969 [1967], 62 : « Elle [l’Église] conserve son unité, même après s’être répandue par tout l’univers, “de même que le soleil a beaucoup de rayons et que la lumière est unique, comme l’arbre pousse de nombreux rameaux, et n’a cependant qu’un tronc dont les racines assurent solidement la stabilité, et comme la source donne naissance à plusieurs ruisseaux” ».
Ibid., 62.
W. Laud, A Relation, op. cit., 166.
Ibid., 166.
Ibid., 141 : « Secondly, it is as plain, that in those ancient times of the Church government Britain was never subject to the see of Rome; for it was one of the six dioceses of the west empire, and had a primate of its own; nay, John Capgrave, one of your own, and learned for these times, and long before him William of Malmesbury, tell us that ‘Pope Urban the Second, at the council held at Bari in Apulia, accounted my worthy predecessor St Anselm as his own compeer, and said he was the apostolic and patriarch of the other world,’ so he then termed this island ».
Ibid., 127 : « […] you see it was then [643, 4th Council of Toledo] catholic doctrine in all Spain that a national synod might be a competent judge in a cause of faith ».
Ibid., 139 : « […]not any right given by Christ to make that prelate pastor of the whole Church ».
Ibid., 138.
H. von Campenhausen, Les Pères latins, op. cit., 70 : « Avec sa façon “monarchique” d’envisager l’Église universelle, Étienne est pour ainsi dire le premier pape. Au contraire, Cyprien, qui se représente un collège d’évêques égaux en droit, solidement mais librement unis par le lien de la charité, demeure le classique doctrinaire de “l’épiscopalisme” ».
W. Laud, A Relation, op. cit., 141 : « every patriarch was supreme in his own patriarchate ».
Ibid., 141.
Ibid., 139 : « […] always understanding principatus of their spiritual power, and within the limits of their several jurisdictions, which perhaps now and then they did occasionally exceed ».
Ibid., xxxii : « I have endeavoured to lay open those wider gates of the Catholic Church, confined to no age, time, or place ».
Thomas Hobbes, Behemoth: The History of the Causes of the Civil Wars of England [1682], in William Molesworth (ed.), The English Works of Thomas Hobbes, vol. vi, Londres : John Bohn, 1840, 254-255.
Haut de page