By Catharine Randall

In From a much kingdom Catharine Randall examines Huguenots and their less-known cousins the Camisards, providing a clean viewpoint at the vital position those French Protestants performed in settling the hot World.The Camisard faith was once marked via extra ecstatic expression than that of the Huguenots, no longer in contrast to variations among Pentecostals and Protestants. either teams have been persecuted and emigrated in huge numbers, turning into contributors within the vast move of rules that characterised the 17th- and eighteenth-century Atlantic international. Randall vividly portrays this French Protestant diaspora in the course of the lives of 3 figures: Gabriel Bernon, who led a Huguenot exodus to Massachusetts and moved one of the advertisement elite; Ezechiel Carre, a Camisard who stimulated Cotton Mather's theology; and Elie Neau, a Camisard-influenced author and escaped galley slave who demonstrated North America's first tuition for blacks.Like different French Protestants, those males have been adaptable of their spiritual perspectives, a top quality Randall issues out as quintessentially American. In anthropological phrases they acted as code shifters who manipulated a number of cultures. whereas this malleability ensured that French Protestant tradition wouldn't live on in externally recognizable phrases within the Americas, Randall indicates that the culture's effect was once still massive.

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Extra info for From a Far Country: Camisards and Huguenots in the Atlantic World

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Jurieu headed up an international support group for the Camisard prophets in two ways. ”21 Second, by soliciting, compiling, and publishing letters from Camisard refugees in London, Castres, Metz, Valence, Dublin, Geneva, and Berlin, Jurieu compiled an evidentiary corpus of the Camisard experience. ”22 Thus, Jurieu was the apologist of the Camisard cause as well as the interpreter of their version of popular, pietistic Reformed theology. 23 Jurieu was persuaded by the intensity both of the Camisard experience—their sufferings, their steadfastness in the face of persecution, and their spiritual conviction—and of the authenticity of what he called their “sentiment intérieur” (what the Camisards called the inspiration of the Holy Spirit).

They received the Lord’s Supper four times a year, as was the custom in Geneva, and “fenced the table” against those deemed morally unworthy or spiritually unready to take Communion. ” They recognized two, rather than seven, sacraments and called for an end to clerical orders: “Long live God and the King! ”61 Even while on the run from the king’s soldiers, Camisard prophets organized a vigilante form of moral surveillance along the lines of Calvin’s consistory, punishing lapses such as gambling, obscenity, and blasphemy.

He became a man of international reputation, and the Crisis in the Cévennes╇ •â•‡ 29 sophistication of his reasoning as well as the conviction of his account command attention. Preachers, prophets, and pastors, those Camisards who survived the persecutions committed their stories to paper; or, if illiterate, they recounted them to a transcriber. The Camisards realized the need to encourage fellow believers who were still in straits because of their faith, offering their personal experiences as templates for the revelation of God’s will even in the midst of suffering.

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