Architectural Design as an Expression of Religious Tolerance:

Author:

Hutterer Maile1

Affiliation:

1. University of Oregon

Abstract

The inventive hybridity of early modern ecclesiastical architecture in France mixes the traditional and local forms derived from the medieval past with neoclassical ones imported from Italy and ultimately derived from antiquity. Although this combination of seemingly disparate styles generally characterizes sixteenth-century French churches, the flying buttresses of the Church of Sainte-Madeleine in Montargis remain exceptional in their classicizing reimagination of a conventional architectural typology. In Architectural Design as an Expression of Religious Tolerance: The Case of Sainte-Madeleine in Montargis, Maile Hutterer suggests that the unusual form of the Montargis buttresses derives from the political and religious circumstances of their creation. Calvinist Jacques Androuet du Cerceau I is the most likely designer of the Montargis buttresses, and they were constructed while Montargis was part of the holdings of Protestant sympathizer Renée de France. The designer's careful balancing of orthodoxy and heterodoxy paralleled Renée's carefully constructed position between Catholicism and Calvinism.

Publisher

University of California Press

Subject

History,Visual Arts and Performing Arts,Architecture

Reference92 articles.

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.

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