The Huguenots are among the best known of early modern European religious minorities. Their suffering in 16th and 17th-century France is a familiar story. The flight of many Huguenots from the kingdom after 1685 conferred upon them a preeminent place in the accounts of forced religious migrations. Their history has become synonymous with repression and intolerance. At the same time, Huguenot accomplishments in France and the lands to which they fled have long been celebrated. They are distinguished by their theological formulations, political thought, and artistic achievements. This volume offers an encompassing portrait of the Huguenot past, investigates the principal lines of historical development, and suggests the interpretative frameworks that scholars have advanced for appreciating the Huguenot experience.

In 1700, King William III assigned Charles de Sailly to accompany Huguenot refugees to Manakin Town on the Virginia frontier. The existing explanation for why this migration was necessary is overly simplistic and seriously conflated. Based largely on English-language sources with an English Atlantic focus, it contends that King William III, grateful to the French Protestant refugees who helped him invade England during the Glorious Revolution (1688) and win victory in Ireland (1691), rewarded these refugees by granting them 10,000 acres in Virginia on which to settle. Using French-language sources and a wider, more European focus than existing interpretations, this book offers an alternative explanation. It delineates a Huguenot refugee resettlement network within a «Protestant International», highlighting the patronage of both King William himself and his valued Huguenot associate, Henri de Ruvigny (Lord Galway). By 1700, King William was politically battered by the interwoven pressures of an English reaction against his high-profile foreign favorites (Galway among them) and the Irish land grants he had awarded to close colleagues (to Galway and others). This book asserts that King William and Lord Galway sponsored the Manakin Town migration to provide an alternate location for Huguenot military refugees in the worst-case scenario that they might lose their Irish refuge.

The Huguenot-Anglican Refuge in Virginia is the history of a Huguenot emigrant community established in eight counties along the Rappahannock River of Virginia in 1687, with the arrival of an Anglican-ordained Huguenot minister from Cozes, France named John Bertrand. This Huguenot community, effectively hidden to researchers for more than 300 years, comes to life through the examination of county court records cross-referenced with French Protestant records in England and France. The 261 households and fifty-three indentured servants documented in this study, including a significant group from Bertrand’s hometown of Cozes, comprise a large Huguenot migration to English America and the only one to fully embrace Anglicanism from its inception. In July 1687 a French exile named Durand de Dauphiné published a tract at The Hague outlining the pattern and geography of this migration. The tract included a short list of inducements Virginia officials were offering to attract Huguenot settlers to Rappahannock County. These included access to French preaching by a Huguenot minister who would also serve an established Anglican parish, and the availability of inexpensive land. John Bertrand was the first of five French exile ministers performing this dual track ministry in the Rappahannock region between 1687 and 1767.

On 29 February 1836, Les Huguenots, a grand opera by Giacomo Meyerbeer (1791–1864), with words by Eugène Scribe (1791–1861) and Émile Deschamps (1791–1871), was performed for the first time, at the Paris Opéra. It was to be one of the most successful productions ever staged at the Opéra, with 1,126 performances in Paris over the next hundred years, and, in the process, breaking all box office records. It became Meyerbeer’s most popular work, with thousands of stagings throughout the world. Les Huguenots is a huge exploration of faith, tolerance, hatred, extermination, love, loyalty, self-sacrifice and hope in despair. It is the first panel in a central diptych on the Reformation, at the heart of the wider tetralogy of Meyerbeer’s grand operas, where issues of power, religion and love are examined in a variety of modes. For five years after the sensational premiere of Robert le Diable, Meyerbeer worked on this gigantic drama, partly adapted by Scribe from Prosper Mérimée’s Chronique de Charles IX. Meyerbeer matches the text in drama, splendour and ceremony: it combines theatricalism with profound depths of feeling. Its gorgeous colouring, intense passion, consistency of dramatic treatment, and careful delineation of character secured for this work vast fame and influence. It was an epoch-making opera, an enduring monument to Meyerbeer’s fame. The music for this sombre tapestry of the Saint Bartholomew Massacre springs from the core of the vivid action, and creates a panoramic alternation of moods, that capture the tragedy of religious intolerance and personal anguish in one of the most fraught events in history, when some 30,000 French Protestants were murdered during 24 August 1574. Meyerbeer’s music rises to the occasion, and reaches sublime heights of music drama, especially in the fourth and fifth acts, with the Blessing of the Daggers (one of the most electric scenes in all opera), the more powerful Love Duet, and the Trio of Martyrdom in the last moments of the opera. Spectacle was incorporated in the plot, in Meyerbeer’s concern to conjure up the couleur locale of those heroic times. In spite of the overwhelming dramatic power and the instrumental riches of the score, the most significant aspect of the work came to be regarded as the supremacy of the seven principal vocal parts. Performances of Les Huguenots at the Metropolitan Opera in New York during the 1890s were among the most famous in operatic history.

These chapters explore how a religious minority not only gained a toehold in countries of exile, but also wove itself into their political, social, and religious fabric. The way for the refugees’ departure from France was prepared through correspondence and the cultivation of commercial, military, scholarly and familial ties. On arrival at their destinations immigrants exploited contacts made by compatriots and co-religionists who had preceded them to find employment. London, a hub for the “Protestant international” from the reign of Elizabeth I, provided openings for tutors and journalists. Huguenot financial skills were at the heart of the early Bank of England; Huguenot reporting disseminated unprecedented information on the workings of the Westminster Parliament; Huguenot networks became entwined with English political factions. Webs of connection were transplanted and reconfigured in Ireland. With their education and international contacts, refugees were indispensable as diplomats to Protestant rulers in northern Europe. They operated monetary transfers across borders and as fund-raisers, helped alleviate the plight of persecuted co-religionists. Meanwhile, French ministers in London attempted to hold together an exceptionally large community of incomers against heresy and the temptations of assimilation. This is a story of refugee networks perpetuated, but also interpenetrated and remade.

In Preaching a Dual Identity, Nicholas Must examines seventeenth-century Huguenot sermons to study the development of French Reformed confessional identity under the Edict of Nantes. Of key concern is how a Huguenot hybrid identity was formulated by balancing a strong sense of religious particularism with an enthusiastic political loyalism. Must argues that sermons were an integral part of asserting this unique confessional position in both their preached and printed forms. To demonstrate this, Must explores a variety of sermon themes to access the range of images and arguments that preachers employed to articulate a particular vision of their community as a religious minority in France.

Ryan McGraw presents an introduction of historic Reformed orthodoxy (1560–1790) and its research methodology. This book establishes the tools needed to study Reformed scholasticism and its potential benefits to the church today by describing the nature of Reformed scholasticism and outlining the research methodology, the nature and the character of this branch of theology, and providing a retrospective view on the contemporary appropriations. McGraw discusses the proper use of primary and secondary sources and offers instructions on how to write historical theology. Each chapter draws extensive examples from primary source evidence, published books and articles in this field; as well as engaging with a wide range of ancient and medieval sources. This volume is an excellent guide for students as it teaches them how to identify primary and secondary sources, suggests good links and tips for learning Latin; and provides an overview of the most important figures in the period.