Like most other rulers of his time, king Henry IV of France wished to see a single religion practised within his realm. But in the late sixteenth century, as is well known, the state of France was such as to make this objective singularly difficult to achieve. The protestants, of whom Henry had been until his accession the political leader, were a sturdy minority, with a well-developed system of church courts for the definition of doctrine and the administration of discipline. The catholics, who adhered to the centuries-old established church of the kingdom, had no doubt become much more aware of their own religious heritage by the thirty years of civil and ecclesiastical strife they had had to endure. Henry himself, who announced his second conversion to catholicism in the summer of 1593, was never able to shed a certain aura of denominational ambivalence; he himself said, in a famous anecdote, that his own religion was one of the mysteries of Europe. Yet some measure of religious pacification and conciliation was clearly essential for France in the 1590s, both for the health of the country and for the security of the man who was her sovereign ruler. And under the circumstances existing in France, new initiatives and fresh ideas were needed. As an english historian observed, some years ago, for Henry to be accepted by the french as their ‘Most Christian King and eldest son of the Church, a new definition of Church and Christian would be required.’
