By Henry Phillips

This unique and far-reaching learn appears to be like afresh on the involvement of the Catholic Church within the cultural lifetime of France within the 17th century. Professor Phillips presents a complete evaluation of paintings and literature, schooling, rules and censorship, and he makes a speciality of the Church as a reforming and reformed establishment within the context of the Counter-Reformation. The energy of his synthesis, the 1st of its variety in English, lies within the breadth of its issues and in its mix of social, spiritual and highbrow heritage.

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Practices seem also to have differed widely. In some places the canon was recited at a murmur, in others loud enough for the congregation to hear and follow it. The mass continued to be said always in Latin. Indeed at the end of the century many diocesan orders stipulated that the canon had to be recited in a soft voice. 101 On this point the Church at the very least offered an ambiguous message on where the frontier between the priest and the individual Christian stopped in their relation to the God they shared.

Bolleme, Les Almanacks populaires aux XVIIe et XVIIIe siecles: essai d'histoire sociale (Paris, 1969), p. 57. Mandrou, De la Culture populaire, p. 94. , pp. 91-3. , p. 97. R. ), A History of Private Life, vol. in, Passions of the Renaissance, trans. A. Goldhammer (Cambridge, Mass, and London, 1989), 181. The spaces of belief 39 the control of religious space in the ejection from it of irreverent behaviour and types of excess: 'Books of manners were intended to create conditions under which social intercourse would be easier and more in conformity with the heightened requirements of religion.

35. , pp. 26-7. , p. 61. , p. 58. , p. 37. 43 The second provided the laity with a means of playing a role in the Church militant of the seventeenth century. 44 The fervour of the laity was such that private houses used as meeting places could sometimes be treated as if they were chapels. 46 Serious weaknesses, however, made themselves felt at the heart of the conception lay members of the Compagnie had of themselves, and they illustrate tensions created by the aspiration of lay persons to a special status within the space of the Church.

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