1. Portions of this article were presented at the 2016 annual conferences of the Society of Architectural Historians and the Medieval Association of the Pacific. I am grateful for the questions and feedback I received following those presentations. I would also like to thank the editor and anonymous reviewer of JSAH, Robert Bork, and James G. Harper for their helpful comments on various states of the manuscript.
2. Viollet-le-Duc's critique of Saint-Eustache in Paris is typical of earlier criticism: “[a] poorly conceived monument, poorly built, confused heap of debris borrowed from all sides, without connection or harmony; a sort of Gothic skeleton dressed in Roman rags put together like the pieces of a harlequin's outfit.” Eugène-Emmanuel Viollet-le-Duc, Dictionnaire raisonné de l'architecture franc̜aise du XIe au XVIe siècle, 10 vols. (Paris: Bance, 1854), 1:240, translation from Henri Zerner, Renaissance Art in France: The Invention of Classicism (Paris: Flammarion, 2003), 51. On the modern reception of Saint-Eustache, see Anne-Marie Sankovitch, The Church of Saint-Eustache in the Early French Renaissance (Turnhout, Belgium: Brepols, 2016), 3–13.
3. On cultural-historical consciousness and architectural design, see Marvin Trachtenberg, “Desedimenting Time: Gothic Column/Paradigm Shifter,” RES: Anthropology and Aesthetics 40 (2001), 5–28.
4. Upon arriving in Montargis, Renée or members of her household attempted to use Sainte-Madeleine as a site for Reform rites, but this was short-lived. Claude Haton, Mémoires de Claude Haton: Contenant le récit des événements accomplis de 1553 à 1582, principalement dans la Champagne et la Brie, ed. F. Bourquelot, 2 vols. (Paris: Imprimerie Impériale, 1857), 1:198. On Protestant worship in Montargis, see also Charmarie Jenkins Webb [Blaisdell], “Royalty and Reform: The Predicament of Renée de France, 1510–75” (PhD diss., Tufts University, 1969), 466–72.
5. Catharine Randall, Building Codes: The Aesthetics of Calvinism in Early Modern Europe (Philadelphia: University of Pennsylvania Press, 1999). Randall argues that in such circumstances the architects purposely subverted Catholic authority in their designs.