DOI Page / Citation link:
https://doi.org/10.11588/diglit.61669#0181
GEORGE DE SELVE
that portion requires no minute analysis here. But while keeping well
within the lines of Roman Catholic doctrine, it is remarkable that
Selve already strikes the note which predominates in his later writings,
basing all his arguments on the teaching of the New Testament.
His references are always made direct to the Scriptures, and, in this
instance, to the Epistles of St. Paul—a fact which is not without
interest in the practice of a young Roman Catholic prelate at this period
of history.1
At the end of the year 1529 George de Selve lost his father.
The Premier President was buried in the church of St. Nicolas du
Chardonnet at Paris, where a rhymed epitaph was placed to his
memory,2 much in the style of that of Gaucher de Dinteville.
The death of Jean de Selve caused a real and profound sorrow in
the royal circles of France. The reflection of this feeling is still
apparent in a letter written in the following April (1530) by the Queen
of Navarre to the Archbishop of Bourges. Marguerite recommends
to his kindly notice the Bishop of Lavaur, who is the bearer of the
letter. She begs him to continue the affection he bore to “ feu
monsieur le premier president,” towards “ ses pauvres enffans.’ The
occupant of the archiepiscopal see at this time was no other than
Francois de Tournon, who as Archbishop of Embrun had co-operated
with Jean de Selve in the negotiations preceding the Treaty of Madrid.
He was now on the eve of promotion to the rank of cardinal.
In a second letter, written a week later to Anne de Montmorency
who was busy in the south with his duties as Governour of Languedoc,
Marguerite performs a like kind office. She had been unwilling, she
says, to allow the Bishop of Lavaur to leave for the south without
1 The Diet of Spires of 1529 was, as is well known, one of the most reactionary of
the great assemblies held at the epoch of the Reformation. A large majority of those
who attended it were partisans of Rome. Consequently, the resolutions passed were all
in favour of the old order of things, and actually reversed many decisions advantageous
to the Lutherans which had formerly been agreed upon. For a moment, the Reformation
received a sharp check. As a result of the proceedings, the minority drew up the famous
declaration which first gave rise to the name of “ Protestants.”
2 Paris, Bibl. Nat., MS. fr. 842, f. i2 2b.
153 X
that portion requires no minute analysis here. But while keeping well
within the lines of Roman Catholic doctrine, it is remarkable that
Selve already strikes the note which predominates in his later writings,
basing all his arguments on the teaching of the New Testament.
His references are always made direct to the Scriptures, and, in this
instance, to the Epistles of St. Paul—a fact which is not without
interest in the practice of a young Roman Catholic prelate at this period
of history.1
At the end of the year 1529 George de Selve lost his father.
The Premier President was buried in the church of St. Nicolas du
Chardonnet at Paris, where a rhymed epitaph was placed to his
memory,2 much in the style of that of Gaucher de Dinteville.
The death of Jean de Selve caused a real and profound sorrow in
the royal circles of France. The reflection of this feeling is still
apparent in a letter written in the following April (1530) by the Queen
of Navarre to the Archbishop of Bourges. Marguerite recommends
to his kindly notice the Bishop of Lavaur, who is the bearer of the
letter. She begs him to continue the affection he bore to “ feu
monsieur le premier president,” towards “ ses pauvres enffans.’ The
occupant of the archiepiscopal see at this time was no other than
Francois de Tournon, who as Archbishop of Embrun had co-operated
with Jean de Selve in the negotiations preceding the Treaty of Madrid.
He was now on the eve of promotion to the rank of cardinal.
In a second letter, written a week later to Anne de Montmorency
who was busy in the south with his duties as Governour of Languedoc,
Marguerite performs a like kind office. She had been unwilling, she
says, to allow the Bishop of Lavaur to leave for the south without
1 The Diet of Spires of 1529 was, as is well known, one of the most reactionary of
the great assemblies held at the epoch of the Reformation. A large majority of those
who attended it were partisans of Rome. Consequently, the resolutions passed were all
in favour of the old order of things, and actually reversed many decisions advantageous
to the Lutherans which had formerly been agreed upon. For a moment, the Reformation
received a sharp check. As a result of the proceedings, the minority drew up the famous
declaration which first gave rise to the name of “ Protestants.”
2 Paris, Bibl. Nat., MS. fr. 842, f. i2 2b.
153 X