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House church
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A house church or home church is a label used to describe a group of Christians who regularly gather for worship in private homes. The group may be part of a larger Christian body, such as a parish, but some have been independent groups that see the house church as the primary form of Christian community.
Sometimes these groups meet because the membership is small, and a home is the most appropriate place to assemble, as in the beginning phase of the British New Church Movement. Sometimes this meeting style is advantageous because the group is a member of a Christian congregation which is otherwise banned from meeting as is the case in China.
Some recent Christian writers have supported the view that the Christian Church should meet in houses, and have based the operation of their communities around multiple small home meetings. Other Christian groups choose to meet in houses when they are in the early phases of church growth because a house is the most affordable option for the small group to meet until the number of people attending the group is sufficient to warrant moving to a commercial location such as a church building. House church organizations claim that this approach is preferable to public meetings in dedicated buildings because it is a more effective way of building community and personal relationships, and it helps the group to engage in outreach more naturally.[1] Some believe small churches were a deliberate apostolic pattern in the first century, and they were intended by Christ.[2]
Contents
[hide]
1 New Testament precedence
2 Early house churches
3 Modern revival in North America and the United Kingdom
3.1 History
3.2 Finances
4 House churches in China
5 See also
6 References
6.1 Further reading
7 External links
New Testament precedence[edit]
Christians who meet together in homes have often done so because of a desire to return to early Church style meetings as found in the New Testament. The New Testament shows that the Early Christian church exhibited a richness of fellowship and interactive practice that is typically not the case in conventional denominations. They believe that Christians walked closely with each other and shared their lives in Christ together.[1] Others believe that the early church met in houses due to persecution, and home meetings were the most viable option to the early adopters of Christianity.
Several passages in the Bible specifically mention churches meeting in houses. "The churches of Asia greet you, especially Aquila and Prisca greet you much in the Lord, along with the church that is in their house." I Cor 16:19[3]. The church meeting in the house of Priscilla and Aquila is again mentioned in Romans 16:3, 5. The church that meets in the house of Nymphas is also cited in the Bible: "Greet the brethren in Laodicea, and Nymphas, and the church which is in her house." Col 4:15.
For the first 300 years of Early Christianity, people met in homes until Constantine legalized Christianity, and the assembly moved out of houses into larger buildings creating the current style church seen today.[4]
Early house churches[edit]
The Dura-Europos house church, ca. 232, with chapel area on right.
The first house church is recorded in Acts 1:13, where the disciples of Jesus met together in the "Upper Room" of a house, traditionally believed to be where the Cenacle is today. For the first three centuries of the church, known as Early Christianity, Christians typically met in homes, if only because intermittent persecution (before the Edict of Milan in 313) did not allow the erection of public church buildings. Clement of Alexandria, an early church father, wrote of worshipping in a house. The Dura-Europos church, a private house in Dura-Europos in Syria, was excavated in the 1930s and was found to be used as a Christian meeting place in AD 232, with one small room serving as a baptistry.[5][6] At many points in subsequent history, various Christian groups worshipped in homes, often due to persecution by the state church or the civil government.
Modern revival in North America and the United Kingdom[edit]
In North America and the United Kingdom, the recent developments in the house church movement is often seen as a return to a New Testament church restorationist paradigm and a restoration of God's eternal purpose and the natural expression of Christ on the earth, urging Christians to return from hierarchy and rank to practices described and encouraged in Scripture[7]. According to some proponents, many churchgoers are turning to house churches because many traditional churches fail to meet their relational needs.[8]
Some that support the house church configuration (associated with Wolfgang Simson, Jon Zens, Milt Rodriguez, Frank Viola and others) consider the term "house church" to be a misnomer, asserting that the main issue for Christians who gather together is not the meeting location (the house), but whether or not Jesus Christ is the functional head of the gathering and face-to-face community is occurring.[1] Other titles which may be used to describe this movement are "simple church," "relational church," "primitive church," "body life," "organic church" or "biblical church."[9]
House churches can adopt an organic church philosophy which is not necessarily a particular method, technique or movement but rather a particular church expression that the group takes on when the organization is functioning according to the pattern of a living organism. The church represented in the New Testament is based on this principle, and traditional, contemporary Christianity has reversed this order.[10]
History[edit]
The origins of the modern house church movement in North America and the UK are varied.
Some have viewed as a development and logical extension of the 'Brethren' or Plymouth Brethren movement both in doctrine and practice where many individuals and assemblies have adopted new approaches to worship and governance, while others recognize a relationship to the Anabaptists, Free Christians, Quakers, Amish, Hutterites, Mennonites, Moravians, Methodists, and the much earlier conventicles movement, Waldenses and Priscillianists. Another perspective sees the house church movement as a re-emergence of the move of the Holy Spirit during the Jesus Movement of the 1970s in the USA or the worldwide Charismatic Renewal of the late 1960s and 1970s.[citation needed] Others believe the House Church movement was pioneered by people like the Revd Ernest Southcott in the 1950s, when he was vicar of St Wilfred's Church in Halton, Leeds in England. Southcott believed that if people would not come to church, the church must go to the people, and his book The parish comes alive spread these ideas widely among Anglicans.[11]
Finances[edit]
During a struggling economy, churches can face formidable financial challenges forcing them to make cuts in funding to missions and benevolence programs. A traditional church that is required to support the typical church infrastructure including a building or campus can face financial pressures if it faces a significant drop in membership. Limited financial resources can encourage church leaders to rethink the pattern of ministry and look for ways to forward the outreach of the church with unpaid members.[12] House churches are already in a more favorable financial position due to the limited expenditures required to facilitate the functionality of the church.
House churches require less money to start up and operate which frees up funds for other ministries. There are no sanctuaries to buy and maintain, and frequently there are no pastoral salaries to sustain. "The constant pressure to fill the pews and provide the money to keep the building and programs going is draining to the traditional church. To some of us, churches have become like big monsters that eat up everything we can give them and then constantly ask for more and more."[8]
It should also be noted that the church is mandated to regularly assemble, and it needs a suitable facility for the congregation to meet. While it is desirable to many to meet in free facilities such as private homes, the Bible makes no such mandate in this regard. Scripture is silent as to if the early, New Testament church met exclusively at locations that incurred no cost to the church. "Disciples may meet in free facilities; they may rent a place of assembly; they may purchase a building in which to worship. Depending upon the circumstances, any of these options could be viable."[13]
House churches in China[edit]
A house church in Shunyi, Beijing.
Main article: House church (China)
In the People's Republic of China (PRC), house churches or family churches (Chinese: 家庭教会; pinyin: jiātíng jiàohuì) are Protestant assemblies that operate independently from the state-sanctioned Three-Self Patriotic Movement (TSPM) and China Christian Council (CCC), and came into existence due to the change in religious policy after the end of the Cultural Revolution in the early 1980s. The TSPM was set up after the Communist Party established the PRC in 1949, for Protestants to declare their patriotism and support of the new government. However, by the time of the Cultural Revolution (1966–1976), all public religious practice came to an end. Due to the changes in religious policy after the end of the Cultural Revolution, in 1980, the TSPM was reinstated and the China Christian Council was formed. Protestant congregations that wished to worship publicly registered with the TSPM, but those that did not were eventually termed house churches.[14]
See also[edit]
Evangelical Christianity portal
Christianity portal
Cafe church
Church in a pub
Church planting
House church (China)
Restorationism (Christian primitivism)
Schuilkerk – A type of house church in 17th and 18th century Netherlands
Two by Twos – also known as Cooneyites, Christian Conventions, Meetings, Workers and Friends, The Way or The Truth
References[edit]
^ Jump up to: a b c David, Stephen. "Ten Reasons For Small Churches". NTRF. Retrieved 2014-02-25.
Jump up ^ Simson, W: "Houses that Change the World", pages 79–101. Authentic Media, 2005
Jump up ^ https://www.biblegateway.com/passage/?search=1+corinthians+16%3A19&version=ESV
Jump up ^ Fenn, John. "House Churches in the New Testament". Simple Church.
Jump up ^ Floyd V. Filson (June 1939). "The Significance of the Early House Churches". Journal of Biblical Literature. 58 (2): 105–112. doi:10.2307/3259855. JSTOR 3259855.
Jump up ^ Assist Archived 20 February 2006 at the Wayback Machine.
Jump up ^ Taylor, Nathan. "Discipleship". Beyond A Church. Retrieved 11 January 2018.
^ Jump up to: a b Henning, Jeffrey. "The Growing House-Church Movement". Ministry Today.
Jump up ^ Dale, Felicity. "Starting a simple church can be simple". Simply Church. Retrieved 26 February 2014.
Jump up ^ Viola, Frank. "Why Organic Church Is Not Exactly a Movement". Christianity Today.
Jump up ^ The parish comes alive by Ernie Southcott, London, Mowbrays, 1961
Jump up ^ Roberts, Mark D. "Leading a Church in Challenging Financial Times". Patheos.
Jump up ^ Mayberry, Mark. "What about Church Buildings?". Truth Magazine.
Jump up ^ Bays, Daniel (2012). A New History of Christianity in China. Malden, MA: Wiley-Blackwell. pp. 182, 190–195.
Further reading[edit]
Atkerson, Steve (2005). House Church: Simple, Strategic, Scriptural. USA: NTRF. ISBN 0-9729082-1-8.
Banks, Robert. Paul's Idea of Community: The Early House Churches in Their Historical Setting (1994). Peabody: Hendricksen, ISBN 978-0853642510.
Banks, Robert and Julia, The Home Church: Regrouping the People of God for Community and Mission (1998). Peabody: Hendricksen ISBN 978-1565631793.
DeVries, David (2010). Six-Word Lessons to Discover Missional Living: 100 Six-Word Lessons to Align Every Believer with the Mission of Jesus. Bellevue: Leading on the Edge International. ISBN 1-933750-26-X.
Jacomb-Hood, Anthony. Rediscovering the New Testament Church. CreateSpace (2014). ISBN 978-1978377585.
MacHaffie, Barbara J. (2006). Her Story: Women in Christian Tradition (2nd Edition). Minneapolis: Augsburg Fortress. ISBN 0-8006-3826-3.
Osiek, C.; Margaret Y. MacDonald (2006). A Woman’s Place: House Churches in Earliest Christianity. Minneapolis: Augsburg Fortress. ISBN 0-8006-3777-1.
Simson, Wolfgang (2001). Houses that Change the World: The Return of the House Churches. Authentic. ISBN 1-85078-356-X.
Viola, Frank, and George Barna (2008). Pagan Christianity?: Exploring the Roots of Our Church Practices. Carol Stream: BarnaBooks. ISBN 978-1-4143-1485-3. A scholarly work based on the Bible and church history that reveals the origins of contemporary church practices such as the modern pastoral role, pulpits, church buildings, dressing up for church, tithing, seminaries, etc. Reveals that many of these practices are rooted in a mixture of the New Testament with Old Testament and Roman pagan practices.
Viola, Frank (2008). Reimagining Church: Pursuing the Dream of Organic Christianity. Colorado Springs: David C. Cook. ISBN 978-1-4347-6875-9. A constructive follow up to Pagan Christianity; explains the purpose of Christian fellowship, spontaneous church meetings (1 Cor. 14:26), and the priesthood of all believers (1 Pet. 2:9). Extensive bibliography of organic church literature.
Viola, Frank (2009). Finding Organic Church: A Comprehensive Guide to Starting and Sustaining Authentic Christian Communities. Colorado Springs: David C. Cook. ISBN 978-1434768667. A practical follow up to Reimagining Church; explains the biblical models for planting and nurturing organic church communities along with how to navigate them through the common problems they will inevitably face.
Zdero, Rad (2004). The Global House Church Movement. Pasadena: William Carey Library Publishers. ISBN 978-0-87808-374-9.
Zdero, Rad (2007). NEXUS: The World House Church Movement Reader. Pasadena: William Carey Library Publishers. ISBN 978-0-87808-342-8.
External links[edit]
NBC News story on House Churches NBC news story from October 2010 on house churches
House Church Resource resources for house churches
House Churches at Curlie (based on DMOZ)
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Category:National parks in Washington (state)
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M
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Mere Yaar Ki Shaadi Hai
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Mere Yaar Ki Shaadi Hai
DVD cover
Directed by
Sanjay Gadhvi
Produced by
Yash Chopra
Aditya Chopra
Written by
Mayur Puri (dialogue)
Screenplay by
Aditya Chopra
Sanjay Gadhvi
Starring
Uday Chopra
Tulip Joshi
Jimmy Sheirgill
Bipasha Basu
Narrated by
Saurabh Shukla
Music by
Jeet-Pritam
Cinematography
Sunil Patel
Edited by
V.V. Karnik
Ritesh Soni
Distributed by
Yash Raj Films
Release date
7 June 2002
Running time
159 mins
Country
India
Language
Hindi
Mere Yaar Ki Shaadi Hai (English: It's My Friend's Wedding) is a 2002 Indian Bollywood film directed by Sanjay Gadhvi and produced by Yash Chopra and Aditya Chopra under Yash Raj Films. The film starred Uday Chopra, Jimmy Sheirgill, Bipasha Basu and Tulip Joshi. The film was said to be partly inspired by My Best Friend's Wedding (1997).[1] The director Gadhvi, however, claims that he mainly drew from earlier Hindi films and that My Best Friend's Wedding only provided less than 1% of the inspiration for his film. The film did good business at the box office and was declared "Hit".[2]
Contents
[hide]
1 Plot
2 Cast
3 Soundtrack
4 References
5 External links
Plot[edit]
Sanjay Malhotra (Uday Chopra) lives in Mumbai with his friend Riya (Bipasha Basu). He receives a phone call from his childhood friend Anjali Sharma (Tulip Joshi) who shocks him with the news that she is getting married. Unfortunately, Sanjay has loved Anjali for years. Jealous and frustrated Sanjay makes his way to Anjali with an intention to stop her marriage.
Sanjay goes to Anjali's home and soon meets her groom- Rohit Khanna (Jimmy Sheirgill).Sanjay,being constantly reprimanded and lovingly chided for his playboy behaviour and no one takes him seriously. Sanjay then begins to scheme. He organises a bachelor party for Rohit and all the men in the family. Rohit ends up completely drunk. He picks up on the fact that Sanjay is out to stop his marriage and vows to make sure that Sanjay fails in this. Sanjay and Riya try to make Anjali jealous to make her understand she loves him. At Anjali's Mehendi ceremony Riya tells Anjali that she and Sanjay were never lovers. Anjali reveals that she loved Sanjay all her life but the latter never understood it but considered her as only his best friend. Rohit is heartbroken when he comes to know of this. Rohit tells Anjali's mom that she and her daughter had the same choice for Anjali's groom, Anjali always wanted Sanjay to marry Anjali from deep within their heart. On knowing his absence in her wedding, Anjali leaves for Mumbai to meet Sanjay in her bridal dress. She asks him why he left . Sanjay expresses his love for her saying that he can't see her marrying anyone else. Finally both express their love for each other. Even though Rohit fails in his challenge, he is happy for their love. Sanjay and Anjali get married, Rohit and Ria sing and dance in their best friend's wedding.
Cast[edit]
Uday Chopra as Sanjay (Sanju)
Tulip Joshi as Anjali Sharma (Anju)
Jimmy Sheirgill as Rohit
Bipasha Basu as Ria (Malavika Shivpuri for dubbing)
Dina Pathak as Dadi
Deven Verma as Hari Taya
Tanaaz Irani as Anu
Saurabh Shukla as Anjali's Mama
Parikshit Sahani as Rohit's Dad
Bindu as Kapila Tai
Shamita Shetty as a Dancer (Special appearance in song Sharara)
Alok Nath as Anjali's Dad
Neena Kulkarni as Anjali's Mom
Nitesh Pandey as Ajit
Soundtrack[edit]
Mere Yaar Ki Shaadi Hai
Soundtrack album by Jeet-Pritam
Released
9 May 2002 (2002-05-09)
Genre
Feature Film soundtrack
Length
27:34
Label
YRF Music
Producer
Yash Chopra
Jeet-Pritam chronology
Tere Liye
(2001)String Module Error: Match not found2001 Mere Yaar Ki Shaadi Hai
(2002) Mudda - The Issue
(2003)Mudda - The Issue2003
The film's music is by the duo Pritam and Jeet Ganguly, with lyrics by Javed Akhtar. The movie initiated Asha Bhosle's comeback. According to the Indian trade website Box Office India, with around 11,00,000 units sold, this film's soundtrack album was the year's twelfth highest-selling.[3]
No.
Title
Artist
Length
1. "Ek Ladki" Udit Narayan & Alka Yagnik 05:37
2. "Humne Suna Hai" Udit Narayan, Alka Yagnik, Sudesh Bhonsle & Jaspinder Narula 05:01
3. "Sharara" Sonu Nigam & Asha Bhosle 04:56
4. "Jaage Jaage" Sonu Nigam, Alka Yagnik & Udit Narayan 05:38
5. "Hum Dono Jaise Kaun Yahan" KK, Sunidhi Chauhan and Alka Yagnik 05:41
6. "Mere Yaar Ki Shaadi Hai" Udit Narayan, Sonu Nigam & Alka Yagnik 05:41
7. "Mere Yaar Ki Shaadi Hai(version 2)" Sonu Nigam & Shweta Pandit 01:19
References[edit]
Jump up ^ K. Jha, Subhash (10 June 2002). "Mere Yaar... is all about frothy fun at weddings". The Times of India. Retrieved 2009-11-21.
Jump up ^ Bootie Cosgrove-Mather (4 June 2003). "Is Bollywood A Hollywood Clone? India's Bollywood Denies Stealing Shots, Plots, Dialogue". CBS News. Retrieved 2009-05-31.
Jump up ^ "Music Hits 2000–2009 (Figures in Units)". Box Office India. Archived from the original on 15 February 2008.
External links[edit]
Mere Yaar Ki Shaadi Hai on IMDb
show
v
t
e
Films by Sanjay Gadhvi
Director
Tere Liye (2000)
Mere Yaar Ki Shaadi Hai (2002)
Dhoom (2004)
Dhoom 2 (2006)
Kidnap (2008)
Ajab Gazabb Love (2012)
Writer
Mere Yaar Ki Shaadi Hai (2002)
show
v
t
e
Yash Raj Films
About
Head Office
Y-Films
Yash Chopra
Daag: A Poem of Love (1973)
Kabhie Kabhie (1976)
Kaala Patthar (1979)
Silsila (1981)
Mashaal (1984)
Faasle (1985)
Vijay (1988)
Chandni (1989)
Lamhe (1991)
Darr (1993)
Dil To Pagal Hai (1997)
Veer-Zaara (2004)
Jab Tak Hai Jaan (2012)
Aditya Chopra
Dilwale Dulhania Le Jayenge (1995)
Mohabbatein (2000)
Rab Ne Bana Di Jodi (2008)
Befikre (2016)
Kunal Kohli
Mujhse Dosti Karoge! (2002)
Hum Tum (2004)
Fanaa (2006)
Thoda Pyaar Thoda Magic (2008)
Shaad Ali
Saathiya (2002)
Bunty Aur Babli (2005)
Jhoom Barabar Jhoom (2007)
Kill Dil (2014)
Siddharth Anand
Salaam Namaste (2005)
Ta Ra Rum Pum (2007)
Bachna Ae Haseeno (2008)
Sanjay Gadhvi
Mere Yaar Ki Shaadi Hai (2002)
Dhoom (2004)
Dhoom 2 (2006)
Shimit Amin
Chak De! India (2007)
Rocket Singh: Salesman of the Year (2009)
Jugal Hansraj
Roadside Romeo (2008)
Pyaar Impossible! (2010)
Kabir Khan
Kabul Express (2006)
New York (2009)
Ek Tha Tiger (2012)
Pradeep Sarkar
Laaga Chunari Mein Daag (2007)
Lafangey Parindey (2010)
Mardaani (2014)
Maneesh Sharma
Band Baaja Baaraat (2010)
Ladies vs Ricky Bahl (2011)
Shuddh Desi Romance (2013)
Fan (2016)
Vijay Krishna Acharya
Tashan (2008)
Dhoom 3 (2013)
Thugs of Hindostan (2018)
Ramesh Talwar
Doosra Aadmi (1977)
Sawaal (1982)
Ali Abbas Zafar
Mere Brother Ki Dulhan (2011)
Gunday (2014)
Sultan (2016)
Tiger Zinda Hai (2017)
Habib Faisal
Ishaqzaade (2012)
Daawat-e-Ishq (2014)
Qaidi Band (2017)
Dibakar Banerjee
Detective Byomkesh Bakshy! (2015)
Sandeep Aur Pinky Faraar (2018)
Sharat Katariya
Dum Laga Ke Haisha (2015)
Sui Dhaaga (2018)
Other
Noorie (1979)
Nakhuda (1981)
Aaina (1993)
Yeh Dillagi (1994)
Neal 'n' Nikki (2005)
Aaja Nachle (2007)
Dil Bole Hadippa! (2009)
Badmaash Company (2010)
Aurangzeb (2013)
Aaha Kalyanam (2014)
Bewakoofiyaan (2014)
Titli (2014)
Meri Pyaari Bindu (2017)
Hichki (2018)
List of films released by Yash Raj Films
Retrieved from "https://en.wikipedia.org/w/index.php?title=Mere_Yaar_Ki_Shaadi_Hai&oldid=847897875"
Categories:
2002 films
2000s Hindi-language films
Indian films
Indian romantic musical films
Films directed by Sanjay Gadhvi
Yash Raj Films films
Films featuring songs by Pritam
Films about Indian weddings
Films shot in Mumbai
Films set in Mumbai
Films set in Dehradun
Hidden categories:
Articles needing additional references from December 2015
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Philip IV of France
From Wikipedia, the free encyclopedia
Jump to navigation Jump to search
For Philip the Handsome, see Philip I of Castile.
Philip IV the Fair
King of France as Philip IV
Reign
5 October 1285 – 29 November 1314
Coronation
6 January 1286, Reims
Predecessor
Philip III
Successor
Louis X
King of Navarre as Philip I
with Joan I
Reign
16 August 1284 – 4 April 1305
Predecessor
Joan I
Successor
Louis I (X of France)
Born
April–June 1269
Fontainebleau, France
Died
29 November 1314(1314-11-29) (aged 46)
Fontainebleau, France
Burial
Saint Denis Basilica
Spouse
Joan I of Navarre
Issue
Louis X of France
Philip V of France
Charles IV of France
Isabella, Queen of England
Regnal name
Philip IV of France, I of Navarre, and I of Champagne
House
Capet
Father
Philip III of France
Mother
Isabella of Aragon
Religion
Roman Catholicism
Philip IV (April–June 1268 – 29 November 1314), called the Fair (French: Philippe le Bel) or the Iron King (French: le Roi de fer), was King of France from 1285 until his death. By virtue of his marriage with Joan I of Navarre, he was also Philip I, King of Navarre from 1284 to 1305. He also briefly ruled the County of Champagne in right of his wife, although after his accession as king in 1285 the county remained under the sole governance of his wife until her death in 1305, and then fell to their son Louis until Philip's own death in 1314, after which his son acceded to the French throne and the county was finally united to the crown lands of France. Although Philip was known as handsome, his inflexible personality gained him other epithets, from friend and foe alike. His fierce opponent Bernard Saisset, bishop of Pamiers, said of him, "He is neither man nor beast. He is a statue."[1]
Philip relied on skillful civil servants, such as Guillaume de Nogaret and Enguerrand de Marigny, to govern the kingdom rather than on his nobles. Philip and his advisors were instrumental in the transformation of France from a feudal country to a centralized state. Philip, who sought an uncontested monarchy, compelled his vassals by wars and restricted feudal usages. His ambitions made him highly influential in European affairs. His goal was to place his relatives on foreign thrones. Princes from his house ruled in Naples and Hungary. He tried and failed to make another relative the Holy Roman Emperor. He began the long advance of France eastward by taking control of scattered fiefs.[2]
The most notable conflicts of Philip's reign include a dispute with Edward I of England, who was also his vassal due to the English king owning lands in southwestern France, and a war with the County of Flanders, another vassal, which gained temporary autonomy following Philip’s defeat at the Battle of the Golden Spurs (1302). In 1306, Philip the Fair expelled the Jews from France and, in 1307, he annihilated the order of the Knights Templar. Philip was in debt to both groups and saw them as a "state within the state". To further strengthen the monarchy, he tried to control the French clergy and entered into conflict with Pope Boniface VIII. This conflict led to the transfer of the papal court to the enclave of Avignon in 1309.
His final year saw a scandal amongst the royal family, known as the Tour de Nesle affair, during which the three daughters-in-law of Philip were accused of adultery. His three sons were successively kings of France, Louis X, Philip V, and Charles IV. Their deaths without surviving sons of their own would compromise the future of the French royal house, which until then seemed secure, precipitating a succession crisis that would eventually lead to the Hundred Years' War (1337–1453).
Contents
[hide]
1 Youth
2 Reign
3 War with the English
4 In Flanders
5 Finance and religion
6 Suppression of the Knights Templar
7 Tour de Nesle affair
8 Crusades and diplomacy with Mongols
9 Death
10 Ancestry
11 Issue
12 In fiction
13 Notes
14 References
15 External links
Youth[edit]
A member of the House of Capet, Philip was born in the medieval fortress of Fontainebleau (Seine-et-Marne) to the future Philip III, the Bold, and his first wife, Isabella of Aragon. He was the second of four sons born to the couple. His father was the heir apparent of France at that time, being the eldest son of King Louis IX (better known as St. Louis).
In August 1270, when Philip was two years old, his grandfather died while on Crusade, his father became king, and his elder brother Louis became heir apparent. Only five months later, in January 1271, Philip's mother died after falling from a horse; she was pregnant with her fifth child at the time and had not yet been crowned queen beside her husband. A few months later, one of Philip's younger brothers, Robert, also died. Philip's father was finally crowned king at Rhiems on 15 August 1271. Six days later, he married again; Philip's step-mother was Marie, daughter of the duke of Brabant.
In May 1276, Philip's elder brother Louis died, and the eight year old Philip became heir apparent. It was suspected that Louis had been poisoned, and that his stepmother, Marie of Brabant, had instigated the murder. One reason for these rumours was the fact that the queen had given birth to her own first son the month Louis died.[3] However, both Philip and his surviving full brother Charles lived well into adulthood and raised large families of their own.
The scholastic part of Philip's education was entrusted to Guillaume d'Ercuis, his father's almoner.[4]
After the unsuccessful Aragonese Crusade against Peter III of Aragon, which ended in October 1285, and just before his father's death, the 17-year old Philip negotiated the safe passage across the Pyrenees mountains: safe conduct was granted to members of the royal family, but not to the troops.[citation needed]
Coat of arms[citation needed]
Philip married Queen Joan I of Navarre (1271–1305) on 16 August 1284. The primary administrative benefit of this was Joan's inheritance of Champagne and Brie, which were adjacent to the royal demesne in Ile-de-France, and thus effectively were united to the king's own lands, expanding his realm. Philip also gained Lyon for France in 1312.
Navarre remained in personal union with France, beginning in 1284 under Philip and Joan, for 44 years. The kingdom of Navarre in the Pyrenees was not considered to be of great importance to contemporary interests of the French crown. However, in 1328, when the Capetian line went extinct, the new Valois king, Philip VI, attempted to permanently annex the lands to France, compensating the lawful claimant, Joan II of Navarre, senior heir of Philip IV, with lands elsewhere in France. However, pressure from Joan II's family led to Phillip VI surrendering the land to Joan in 1329, and the rulers of Navarre and France were again different individuals.
Reign[edit]
After marrying Joan I of Navarre, becoming Philip I of Navarre, Philip ascended the French throne the age of 17. He was crowned on January 6, in 1286 in Rheims. As king, Philip was determined to strengthen the monarchy at any cost. He relied, more than any of his predecessors, on a professional bureaucracy of legalists. To the public he kept aloof, and left specific policies, especially unpopular ones, to his ministers; as such he was called a "useless owl" by his contemporaries, among them Bishop Saisset.[5] His reign marks the transition in France from a charismatic monarchy – which could all but collapse in an incompetent reign – to a more bureaucratic kingdom, a move, under a certain historical reading, towards modernity.
War with the English[edit]
Homage of Edward I (kneeling) to Philip IV (seated). As Duke of Aquitaine, Edward was a vassal to the French king. Painting made in 15th century.
As the duke of Aquitaine, English King Edward I was a vassal to Philip, and had to pay him homage. Following the Fall of Acre in 1291, however, the former allies started to show dissent.[6]
In 1293, following a naval incident between the English and the Normans, Philip summoned Edward to the French court. The English king sought to negotiate the matter via ambassadors sent to Paris, but they were turned away with a blunt refusal. Philip addressed Edward as a duke, a vassal and nothing more, despite the international implications of the relationship between England and France, and not an internal matter involving Philip's French vassals.
Edward next attempted to use family connections to achieve what open politics had not. He sent his brother Edmund Crouchback, who was Philip's cousin as well as his step-father-in-law, to attempt to negotiate with the French royal family and avert war. Additionally, Edward had by that time become betrothed by proxy to Philip's sister Blanche, and, in the event of the negotiations being successful, Edmund was to escort Blanche back to England for her wedding to Edward.
An agreement was indeed reached; it stated that Edward would voluntarily relinquish his continental lands[which?] to Philip as a sign of submission in his capacity as the duke of Aquitaine. In return, Philip would forgive Edward and restore his land[which?] after a grace period. In the matter of the marriage, Philip drove a hard bargain based partially on the difference in age between Edward and Blanche; it was agreed that the province of Gascony would be retained by Philip in return for agreeing to the marriage. The date of the wedding was also put off until the formality of sequestering and re-granting the French lands back to Edward was completed.
But Edward, Edmund and the English had been deceived. The French had no intention of returning the land to the English monarch. Edward kept up his part of the deal and turned over his continental estates to the French. However, Philip used the pretext that the English king had refused his summons in order to strip Edward of all his possessions in France, thereby initiating hostilities with England.[6]
The outbreak of hostilities with England in 1294 was the inevitable result of the competitive expansionist monarchies, triggered by a secret Franco-Scottish pact of mutual assistance against Edward I; inconclusive campaigns for the control of Gascony, southwest of France were fought 1294–1298 and 1300–1303. Philip gained Guienne but was later forced to return it. The search for income to cover military expenditures set its stamp on Philip's reign and his reputation at the time.
Pursuant to the terms of the Treaty of Paris in 1303, the marriage of Philip's daughter Isabella to the Prince of Wales, Edward I's heir, was celebrated at Boulogne, 25 January 1308[why?] was meant to seal a peace; instead it would produce an eventual English claimant to the French throne itself, and the Hundred Years' War.[citation needed]
In Flanders[edit]
Philip suffered a major embarrassment when an army of 2,500 noble men-at-arms (knights and squires) and 4,000 infantry he sent to suppress an uprising in Flanders was defeated in the Battle of the Golden Spurs near Kortrijk on 11 July 1302. Philip reacted with energy to the humiliation and the Battle of Mons-en-Pévèle followed two years later, which ended in a decisive French victory.[7] Consequently, in 1305, Philip forced the Flemish to accept a harsh peace treaty; the peace exacted heavy reparations and humiliating penalties, and added to the royal territory the rich cloth cities of Lille, Douai, and Bethune, sites of major cloth fairs.[8] Béthune, first of the Flemish cities to yield, was granted to Mahaut, Countess of Artois, whose two daughters, to secure her fidelity, were married to Philip's two sons.
Finance and religion[edit]
See also: Coinage of Philip IV of France and History of the Jews in France § The Great Exile of 1306
Masse d'or (7,04 g) during Philip the Fair's reign
By the turn of the century, Philip was faced with increasing expenses and extensive financial liabilities, partially inherited from his father's war against Aragon and partly incurred by the cost of his own campaigns against the English and their allies in Flanders. In the shorter term, he used less-than-honorable means to try secure the funding he felt he needed. First, he arrested Jews so that he could seize their assets to accommodate the inflated costs of modern warfare, expelling them from his French territories on 22 July 1306.
While King Edward had ordered the Jews to leave England in 1290. Philip, the Iron King, expelled the Jews from France in July 1306. With the Jews gone, Philip appointed royal guardians to collect the loans made by the Jews, and the money was passed to the Crown. The scheme did not work well. The Jews were regarded as honest, good businessmen who satisfied their customers, while the king's collectors were universally unpopular. Finally, in 1315, because of the "clamour of the people", the Jews were invited back with an offer of 12 years of guaranteed residence, free from government interference. In 1322, the Jews were expelled again by the King's successor, who did not honour his commitment.[9]
Philip IV's financial activities were not necessarily anti-semitic, however, as his financial victims included Jews and Christians, wealthy and poor, clergy and lay people. A second group of targets consisted of rich abbots and Lombard merchants, who had earlier made him extensive loans on the pledge of repayment from future taxation. Like the Jews, the Lombard bankers were expelled from France and their property expropriated. In addition to these measures, Philip debased the French coinage, which had a harsh impact on all less-wealthy people of France. By 1306 this practice led to a two-thirds loss in the value of the livres, sous and deniers in circulation. This financial crisis led to rioting in Paris which forced Philip to briefly seek refuge in the Paris Temple - headquarters of the Knights Templar.[10]
Philip was condemned by his enemy, Pope Boniface VIII in the Catholic Church[11][citation needed] for his spendthrift lifestyle. When he also levied taxes on the French clergy of one half their annual income, he caused an uproar within the Catholic Church and the papacy, prompting Pope Boniface VIII to issue the bull Clericis Laicos (1296), forbidding the transference of any church property to the French Crown. This prompted a drawn-out diplomatic battle between Church and King.
Philip convoked an assembly of bishops, nobles and grand bourgeois of Paris in order to condemn the Pope. This precursor to the Etats Généraux appeared for the first time during his reign, a measure of the professionalism and order that his ministers were introducing into government. This assembly, which was composed of clergy, nobles, and burghers, gave support to Philip. Boniface retaliated with the celebrated bull Unam Sanctam (1302), a declaration of papal supremacy. Philip emerged victorious, after having sent his agent Guillaume de Nogaret to arrest Boniface at Anagni. The pope escaped but died soon afterward. The French archbishop Bertrand de Goth was elected pope as Clement V and thus began the so-called Babylonian Captivity of the papacy (1309–77), during which the official seat of the papacy moved to Avignon, an enclave surrounded by French territories, and was subjected to French control.[12]
Suppression of the Knights Templar[edit]
Templars burned at the stake. Painting made in 1480.
Philip was substantially in debt to the Knights Templar, a monastic military order whose original role as protectors of Christian pilgrims in the Latin East had been largely replaced by banking and other commercial activities by the end of the 13th century.[13] As the popularity of the Crusades had decreased, support for the military orders had waned, and Philip used a disgruntled complaint against the Knights Templar as an excuse to move against the entire organization as it existed in France, in part to free himself from his debts. Other motives appear to have included concern over perceived heresy, assertion of French control over a weakened Papacy, and finally, the substitution of royal officials for officers of the Temple in the financial management of French government.[14] Recent studies emphasize the political and religious motivations of Philip the Fair and his ministers (especially Guillaume de Nogaret). It seems that, with the “discovery” and repression of the “Templars' heresy,” the Capetian monarchy claimed for itself the mystic foundations of the papal theocracy. The Temple case was the last step of a process of appropriating these foundations, which had begun with the Franco-papal rift at the time of Boniface VIII. Being the ultimate defender of the Catholic faith, the Capetian king was invested with a Christlike function that put him above the pope. What was at stake in the Templars' trial, then, was the establishment of a "royal theocracy".[15]
At daybreak on Friday, 13 October 1307, hundreds of Templars in France were simultaneously arrested by agents of Philip the Fair, to be later tortured into admitting heresy in the Order.[16] The Templars were supposedly answerable to only the Pope, but Philip used his influence over Clement V, who was largely his pawn, to disband the organization. Pope Clement did attempt to hold proper trials, but Philip used the previously forced confessions to have many Templars burned at the stake before they could mount a proper defense.
In March 1314, Philip had Jacques de Molay, the last Grand Master of the Temple, and Geoffroi de Charney, Preceptor of Normandy, burned at the stake. The account goes as follows:
The cardinals dallied with their duty until March 1314, (exact day is disputed by scholars) when, on a scaffold in front of Notre Dame, Jacques de Molay, Templar Grand Master, Geoffroi de Charney, Master of Normandy, Hugues de Peraud, Visitor of France, and Godefroi de Gonneville, Master of Aquitaine, were brought forth from the jail in which for nearly seven years they had lain, to receive the sentence agreed upon by the cardinals, in conjunction with the Archbishop of Sens and some other prelates whom they had called in. Considering the offenses, which the culprits had confessed and confirmed, the penance imposed was in accordance with rule — that of perpetual imprisonment. The affair was supposed to be concluded when, to the dismay of the prelates and wonderment of the assembled crowd, de Molay and Geoffroi de Charney arose. They had been guilty, they said, not of the crimes imputed to them, but of basely betraying their Order to save their own lives. It was pure and holy; the charges were fictitious and the confessions false. Hastily the cardinals delivered them to the Prevot of Paris, and retired to deliberate on this unexpected contingency, but they were saved all trouble. When the news was carried to Philippe he was furious. A short consultation with his council only was required. The canons pronounced that a relapsed heretic was to be burned without a hearing; the facts were notorious and no formal judgment by the papal commission need be waited for. That same day, by sunset, a stake was erected on a small island in the Seine, the Ile des Juifs, near the palace garden. There de Molay and de Charney were slowly burned to death, refusing all offers of pardon for retraction, and bearing their torment with a composure which won for them the reputation of martyrs among the people, who reverently collected their ashes as relics.[17][18]
The fact that, in little more than a month, Pope Clement V died in torment of a loathsome disease thought to be lupus, and that in eight months Philip IV of France, at the early age of forty-six, perished by an accident while hunting, necessarily gave rise to the legend that de Molay had cited them before the tribunal of God. Such stories were rife among the people, whose sense of justice had been scandalized by the whole affair. Even in distant Germany, Philip's death was spoken of as a retribution for his destruction of the Templars, and Clement was described as shedding tears of remorse on his death-bed for three great crimes: the poisoning of Henry VII, Holy Roman Emperor, and the ruin of the Templars and Beguines.[19] Within 14 years the throne passed rapidly through Philip's sons, who died relatively young, and without producing male heirs. By 1328, his male line was extinguished, and the throne had passed to the line of his brother, the House of Valois.
Tour de Nesle affair[edit]
In 1314, the daughters-in-law of Philip IV, Margaret of Burgundy (wife of Louis X) and Blanche of Burgundy (wife of Charles IV) were accused of adultery, and their alleged lovers (Phillipe d'Aunay and Gauthier d'Aunay) tortured, flayed and executed in what has come to be known as the Tour de Nesle affair (French: Affaire de la tour de Nesle).[20] A third daughter-in-law, Joan II, Countess of Burgundy (wife of Philip V), was accused of knowledge of the affairs.[20]
Crusades and diplomacy with Mongols[edit]
Main article: Franco-Mongol alliance
Further information: Europeans in Medieval China § Diplomatic missions to Europe
Philip had various contacts with the Mongol power in the Middle East, including reception at the embassy of the Uyghur monk Rabban Bar Sauma, originally from the Yuan dynasty of China.[21][22][23] Bar Sauma presented an offer of a Franco-Mongol alliance with Arghun of the Mongol Ilkhanate in Baghdad. Arghun was seeking to join forces between the Mongols and the Europeans, against their common enemy the Muslim Mamluks. In return, Arghun offered to return Jerusalem to the Christians, once it was re-captured from the Muslims. Philip seemingly responded positively to the request of the embassy, by sending one of his noblemen, Gobert de Helleville, to accompany Bar Sauma back to Mongol lands.[24] There was further correspondence between Arghun and Philip in 1288 and 1289,[25] outlining potential military cooperation. However, Philip never actually pursued such military plans.
In April 1305, the new Mongol ruler Öljaitü sent letters to Philip,[26] the Pope, and Edward I of England. He again offered a military collaboration between the Christian nations of Europe and the Mongols against the Mamluks. European nations attempted another Crusade but were delayed, and it never took place. On 4 April 1312, another Crusade was promulgated at the Council of Vienne. In 1313, Philip "took the cross", making the vow to go on a Crusade in the Levant, thus responding to Pope Clement V's call. He was, however, warned against leaving by Enguerrand de Marigny[27] and died soon after in a hunting accident.
Death[edit]
Tomb of Philip IV in the Basilica of St Denis
Philip IV's rule signaled the decline of the papacy's power from its near complete authority. His palace located on the Île de la Cité is represented today by surviving sections of the Conciergerie. He suffered a cerebral stroke during a hunt at Pont-Sainte-Maxence (Forest of Halatte), and died a few weeks later, on 29 November 1314, at Fontainebleau, where he was born. He is buried in the Basilica of St Denis. He was succeeded by his son Louis X.
Ancestry[edit]
showAncestors of Philip IV of France
16. Philip II of France
8. Louis VIII of France
17. Isabelle of Hainaut
4. Louis IX of France
18. Alfonso VIII of Castile
9. Blanche of Castile
19. Eleonor of England
2. Philip III of France
20. Alfonso II of Provence
10. Ramon Berenguer IV of Provence
21. Garsenda of Forcalquier
5. Marguerite of Provence
22. Thomas I of Savoy
11. Beatrice of Savoy
23. Marguerite of Geneva
1. Philip IV of France
24. Alfonso II of Aragon
12. Peter II of Aragon
25. Sancha of Castile
6. James I of Aragon
26. William VIII of Montpellier
13. Marie of Montpellier
27. Eudokia Komnene
3. Isabella of Aragon
28. Béla III of Hungary
14. Andrew II of Hungary
29. Agnes of Antioch
7. Violant of Hungary
30. Peter II of Courtenay
15. Yolanda (Violant) de Courtenay
31. Yolanda of Flanders
Issue[edit]
The children of Philip IV of France and Joan I of Navarre were:
Margaret (ca. 1288, Paris – after November 1294, Paris). Died in childhood, but betrothed in November 1294 (aged six) to Infante Ferdinand of Castile, later Ferdinand IV of Castile.
Louis X – ( 4 October 1289 – 5 June 1316)
Blanche (1290, Paris– after 13 April 1294, Saint Denis). Died in childhood, but betrothed in December 1291 (aged one) to Infante Ferdinand of Castile, later Ferdinand IV of Castile. Blanche was buried in the Basilica of St Denis.
Philip V – (1292/93–3 January 1322)
Charles IV – (1294–1 February 1328)
Isabella – (c. 1295–23 August 1358). Married Edward II of England and was the mother of Edward III of England. This makes Philip IV the maternal grandfather of Edward III of England and an ancestor of every English king after Edward II.
Robert (1296, Paris – August 1308, Saint Germain-en-Laye). The Flores historiarum of Bernard Guidonis names "Robertum" as youngest of the four sons of Philip IV of France, adding that he died "in flore adolescentiæ suæ" and was buried "in monasterio sororum de Pyssiaco" in August 1308. Betrothed in October 1306 (aged ten) to Constance of Sicily.
All three of Philip's sons who reached adulthood became kings of France, and Isabella, his only surviving daughter, was the queen of England as consort to Edward II of England.
Relatives console Phlip IV
In fiction[edit]
Dante Alighieri often refers to Philip in La Divina Commedia, never by name but as the "mal di Francia" (plague of France).[28]
Philip is the title character in Le Roi de fer (The Iron King), the 1955 first novel in Les Rois maudits (The Accursed Kings), a series of French historical novels by Maurice Druon. He was portrayed by Georges Marchal in the 1972 French miniseries adaptation of the series, and by Tchéky Karyo in the 2005 adaptation.[29][30]
In the 2017 television series Knightfall, Philip is portrayed by Ed Stoppard.
Notes[edit]
Jump up ^ "Ce n'est ni un homme ni une bête. C'est une statue."
Jump up ^ Previté-Orton, C.W. (1951). A history of Europe: from 1198 to 1378. p. 259.
Jump up ^ Elizabeth A.R. Brown, "The Prince is Father of the King: The Character and Childhood of Philip the Fair of France," Mediaeval Studies 49 (1987) pp.282-334.
Jump up ^ Guillaume d'Ercuis, Livre de raison Archived 17 November 2006 at the Wayback Machine.
Jump up ^ Pierre Dupuy, Histoire du différend d´entre le pape Boniface VIII et Philippe le Bel... (Paris, 1655), p. 643
^ Jump up to: a b Les Rois de France, p. 50
Jump up ^ Curveiller 1989, p. 34.
Jump up ^ Tucker 2010, p. 295.
Jump up ^ Charles Adams, Fight, Flight, Fraud The Story of Taxation, 1982
Jump up ^ Piers Paul Read, page 255, "The Templars", ISBN 1 84212 142 1
Jump up ^ Contemporary chroniclers were all monks.
Jump up ^ "Philip IV (of France)". Encarta. Microsoft Corporation. 2008.
Jump up ^ Helen Nicholson, pages 164 and 181 "The Knights Templar - a New History", ISBN 0-7509-3839-0
Jump up ^ Helen Nicholson, page 226 "The Knights Templar - a New History", ISBN 0-7509-3839-0
Jump up ^ "A Heresy of State:". 39.
Jump up ^ Malcolm Barber, The Trial of the Templar's. Cambridge University Press, 1978. ISBN 0-521-45727-0.
Jump up ^ 141.—Stemler, Contingent zur Geschichte der Templer, pp. 20–1.—Raynouard,pp. 213–4, 233–5.—Wilcke, II. 236, 240.—Anton, Versuch, p. 142
Jump up ^ "An Historical Sketch of Sacerdotal Celibacy," "Superstition and Force,", "Studies in Church History"; A History of the Inquisition of the Middle Ages, Vol III, by Henry Charles Lea, NY: Hamper & Bros, Franklin Sq. 1888 p.324
Jump up ^ A History of the Inquisition Vol. 3 by Henry Charles Lea, Chptr. 326, Political Heresy – The State, p. 2. Not in Copyright
^ Jump up to: a b Jim Bradbury, The Capetians: Kings of France 987-1328, (Hambledon Continuum, 2007), 275.
Jump up ^ Morris Rossabi (2014). From Yuan to Modern China and Mongolia: The Writings of Morris Rossabi. Leiden & Boston: Brill, pp 385-386, ISBN 978-90-04-28529-3.
Jump up ^ Kathleen Kuiper & editors of Encyclopædia Britannica (Aug 31, 2006). "Rabban bar Sauma: Mongol Envoy." Encyclopædia Britannica (online source). Accessed 7 September 2016.
Jump up ^ Nicolas. "HIStoire - Histoire de France".
Jump up ^ Sir E. A. Wallis Budge, The Monks of Kublal Khan, Emperor of China (1928)
Jump up ^ John C. Street, Book Review, Les Lettres de 1289 et 1305 des ilkhan Arγun et Ölǰeitü à Philippe le Bel by Antoine Mostaert & Francis Woodman Cleaves, Journal of the American Oriental Society Vol. 83, No. 2 (April - June 1963), pp. 265-268.
Jump up ^ Mostaert & Cleaves, pp. 56–57.
Jump up ^ Jean Richard, "Histoire des Croisades", p.485
Jump up ^ Dante Alighieri (29 July 2003). The Portable Dante. Penguin Publishing Group. p. 233. ISBN 978-1-101-57382-2. Note 109
Jump up ^ "Official website: Les Rois maudits (2005 miniseries)" (in French). 2005. Archived from the original on 15 August 2009. Retrieved 25 July 2015.
Jump up ^ "Les Rois maudits: Casting de la saison 1" (in French). AlloCiné. 2005. Archived from the original on 19 December 2014. Retrieved 25 July 2015.
References[edit]
Joseph Strayer. The reign of Philip the Fair, 1980. Representing over 30 years of research, considered one of the most comprehensive biographies of any medieval monarch.
Julien Théry, "Philippe le Bel, pape en son royaume", in Dieu et la politique. L'histoire, 289 (2004), p. 14-17, online.
Julien Théry, "A Heresy of State: Philip the Fair, the Trial of the ‘Perfidious Templars’, and the Ponticalization of the French Monarchy", 39/2 (2013), p. 117-148, online.
Goyau, Georges (1911). "Philip IV (the Fair)". In Herbermann, Charles. Catholic Encyclopedia. 12. New York: Robert Appleton Company.
Curveiller, Stephane (1989). Dunkerque, ville et port de Flandre à la fin du Moyen âge: à travers les comptes de bailliage de 1358 à 1407. Presses Univ. Septentrion.
A.H. Newman, in Philip Schaff, The New Schaff-Herzog Encyclopedia of Religious Knowledge
Knights Templar History and Mythology [1]
Schein, Sylvia (1979-10-01). "Gesta Dei per Mongolos 1300. The Genesis of a Non-Event". The English Historical Review. 94 (373): 805–819. doi:10.1093/ehr/XCIV.CCCLXXIII.805. ISSN 0013-8266. JSTOR 565554.
Tucker, S.C. (2010). A Global Chronology of Conflict. 1. ABC-CLIO.
External links[edit]
Wikimedia Commons has media related to Philip IV of France.
Philip IV (The Fair) – Catholic Encyclopedia
Philippe IV le Bel in Medieval History of Navarre
Philip IV – 1268 – 1314 – templarhistory.com
The Great Depression of the 14th Century – Murray N. Rothbard

Philip IV of France
House of Capet
Born: 1268 Died: 29 November 1314
Regnal titles
Preceded by
Philip III King of France
1285 – 1314 Succeeded by
Louis X and I
Preceded by
Joan I
as sole ruler King of Navarre
1284 – 1305
With: Joan I
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Styled President of the Republic after 1871, except from 1940 to 1944 (Chief of State) and 1944 to 1947 (Chairman of the Provisional Government).
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AAlso King of Aragon. FAlso King of France.
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BNF: cb12398288j (data)
GND: 118742175
ISNI: 0000 0001 2142 9509
LCCN: n79115483
SELIBR: 186869
SUDOC: 027303772
ULAN: 500236494
VIAF: 89086248
Retrieved from "https://en.wikipedia.org/w/index.php?title=Philip_IV_of_France&oldid=843209733"
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1268 births
1314 deaths
Navarrese monarchs
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Philip IV of France
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