Bible de Louvain

By Alexandre Mourlon

Introduction: the two Louvain Bibles

Mentioning the Louvain Bible immediately raises a difficulty, since two Bibles published in the 16th century bear this name. First, there is the Louvain Bible of 1550, printed in Louvain and translated into French by Nicolas de Leuze following Emperor Charles V’s request to the theologians of Louvain to produce improved French and Dutch translations of the Vulgate. The other Louvain Bible was printed in Antwerp in 1578 in the workshops of the famous Christophe Plantin and was inspired by a translation considered Calvinist—René Benoist’s 1566 version—corrected and adapted by theologians from Louvain.

So, which Louvain Bible does this 1667 edition reprint? In truth, the answer holds little suspense, as theologian Pierre-Maurice Bogaert explains: “Despite a widespread confusion, the Louvain Bible of 1550 is not the one that became famous at the end of the century and remained so throughout the 17th century. The version known as the Louvain Bible appeared in Antwerp in 1578; it followed quite closely the French version that René Benoist had published in Paris in 1565”[1] and “Certainly, Nicolas de Leuze’s revision of Lefèvre d’Étaples’ translation left no descendants. It was never reprinted. If René Benoist used it, it was only superficially. And the starting point of the Plantinian edition of 1578 is the Paris Bible of Benoist and not that of Louvain.”[2]

Context

The Louvain Bible of 1578 emerged within a European context marked by intense religious tensions in the second half of the 16th century. At that time, Europe was torn by the Protestant Reformations initiated by Luther and Calvin, which led to a proliferation of vernacular Bible translations often critical of the Catholic Church. In response, the Catholic Counter-Reformation, driven by the Council of Trent (1545–1563), sought to reaffirm the authority of the Latin Vulgate as the authentic version of Scripture.

In the Spanish-ruled Low Countries, the University of Louvain played a central role as an intellectual bastion of Catholicism, producing theologians committed to defending traditional faith against Reformed ideas. It was in this climate of religious conflict—marked by the troubles of the Spanish Netherlands and persecution—that this edition appeared, printed in Antwerp by Christophe Plantin, renowned for his multilingual publications and connections with humanist circles.

This context was also shaped by advances in printing, which allowed for wide dissemination of sacred texts. Antwerp in 1578 was a commercial and cultural hub despite conflicts with the rebellious northern provinces. The publication of this Bible was part of a broader strategy of Catholic reconquest, aiming to provide the faithful with reliable, orthodox scriptural tools. Unlike the 1550 edition—a direct translation of the Vulgate by Nicolas de Leuze—the 1578 version represents an evolution, incorporating elements meant to respond to Protestant critiques and reinforce Catholic unity amidst confessional divisions.

Biblical publishing context

The landscape of biblical editions in the 16th century was dominated by competition between Protestant and Catholic translations, each claiming scriptural authenticity. Protestants, through versions such as the Olivétan Bible (1535) or the Geneva Bible (1560), favored translations directly from the original languages (Hebrew and Greek), often annotated to criticize Catholic doctrines. In response, the Catholic Church, faithful to the Vulgate affirmed by Trent, encouraged vernacular translations that remained aligned with the Latin text. The 1550 Louvain Bible was a milestone as one of the first complete Catholic French translations, though it triggered debates regarding its accuracy and style.

The 1578 edition relied on the translation by René Benoist, first published in Paris in 1565, which aimed to correct and modernize earlier versions. Benoist, a controversial Sorbonne theologian, included annotations defending Catholic interpretations. This version was then revised by theologians from the University of Louvain, giving it both its name and academic legitimacy. Printed in Antwerp, it benefited from Plantin’s expertise—known for his Polyglot Bible (1568–1573)—and joined a lineage of Catholic editions seeking to standardize the French text. This environment reflects a maturing of editorial practices, with emphasis on ecclesiastical approvals and philological corrections intended to counter Protestant “heresies.”

Condition and motivations for the edition

At the time of its publication, French Bible translations were marked by instability due to theological controversies and censorship. René Benoist’s 1565 version had been approved by the Sorbonne but also faced criticism for diverging too much from the Vulgate or incorporating questionable elements. In 1578, Louvain theologians intervened to revise and validate this translation, aligning it more closely with Tridentine directives. The text was thus improved linguistically, strengthened with doctrinal annotations, and presented in a more accessible format, with early verse divisions, though not yet standardized as in later editions.

The primary motivations for this edition were both apologetic and pastoral. On one hand, it aimed to equip French-speaking Catholics to resist widely circulating Protestant translations, which cast doubt on doctrines such as transubstantiation or the veneration of saints. The Louvain theologians, driven by their role in the Counter-Reformation, sought to promote a “pure,” authoritative Bible avoiding the errors of heretical versions. On the other hand, the objective was educational: making Scripture accessible to clergy and educated laity, in a context of rising literacy, while maintaining ecclesiastical control. This reflects the University of Louvain’s ambition to shine as a center of theological excellence, helping stabilize Catholic faith in French-speaking Europe.

The reissue of 1667

The Louvain Bible of 1578 enjoyed lasting success, as shown by the many reprints throughout the 17th century, reflecting its continued role in Catholic liturgy and study. These reprints, often enriched with new annotations or minor corrections, sought to adapt the text to linguistic evolution and pastoral needs while remaining faithful to the Vulgate. Among them, the 1667 reissue stands out as a consolidated version, printed in Paris, incorporating accumulated revisions from earlier decades. It benefited from advances in typography and bookbinding, making the volume more durable and accessible to a wider audience.

This reissue belongs to a stabilized post-Tridentine context, in which the Counter-Reformation had secured its gains, though internal debates persisted—such as those involving Jansenists or Gallicans. The motivations for reprinting in 1667 include responding to the competition posed by Port-Royal Bibles (including Sacy’s 1667 translation), by offering a more traditional Louvain alternative. Until 1698, these reissues—at least forty within the Louvain line—highlight the longevity of the work, which even influenced later translations.

Matthew 24 — Diplomatic Transcription from the Louvain Bible (1578, 1667 Edition)

1. Et | quand Iesus fut sorty du Temple, il s’en alloit: & lors ses Disciples vinrent pour luy montrer les edifices du Temple.
2. Et Iesus leur répondant, dit: Voyez-vous pas toutes ces choses ? Ie vous dis en verité, | qu’il ne fera icy laissé pierre sur pierre qui ne soit démolie. 
3. Et luy estant assis sur la montagne d’Oliuet, les Disciples vinrent à luy à part, disans: Dis nous quand seront ces choses, & quel sera le signe de ton aduenement, & de la fin du monde ?
4. Iesus répondant, leur dit: | Prenez garde qu’aucun ne vous seduise:
5. Car plusieurs viendront en mon Nom, disans: Ie suis Christ, & en seduiront plusieurs.
6. Or vous oirez guerres & bruits de guerres: prenez garde que ne soyez troublez: car il faut que toutes ces choses aduiennent: mais encore ne sera-ce point la fin : 
7. Car nation s’esleuera contre nation, & Royaume contre Royaume: & y aura pestilences, & famines, & tremblement de terre en diuers lieux.
8. Mais toutes ces choses sont commencement de douleurs.
9. | Alors il vous liureront pour estre affligez, & uous tueront: & serez hays de toutes nations à cause de mon Nom.
10. Lors aussi plusieurs seront scandalisez, & trahiront l’vn l’autre, & se hayront l’vn l’autre.
11. Aussi plusieurs faux Prophetes s’esleueront, & en seduiront plusieurs.
12. Et pource que l’iniquité sera multipliée, la charité de plusieurs refroidira.
13. Mais qui perseuerera iusqu’à la fin, iceluy sera sauué. 
14. Et cet Euangile du Royaume sera presché au monde vniuersel, en témoignage à toutes nations: & lors viendra la consommation.
15. | Quand donc vous verrez l’abomonation de la desolation qui est dit | par Daniel le Prophète, estre au lieu sainct, qui lit, l’entende:
16. Alors, que ceux qui sont en Iudée, s’enfuyent aux montagnes:
17. Et celuy qui sera sur la maison ne descende point pour emporter aucune chose de sa maison.
18. Et celuy qui est au champ, ne retourne point pour emporter ses habillemens.
19. Mal-eur aux femmes enceintes, & à celles qui allaiteront en ces iours-là.
20. Or priez que vostre fuite ne soit en hyuer, ny au iour du Sabbath.
21. Car lors il y aura grande tribulation, telle qu’il n’y eut depuis le commencement du monde, iusques à maintenant, & ne sera.
22. Et si ces iours-là n’eussent esté abbregez, nulle personne seroit sauuée: mais pour les esleus ces iours-là seront abbregez.
23. Lors si quelqu’vn vous dit: | Voicy le Christ, icy, ou là, ne le croyez point.
24. Car faux Christs & faux Prophetes se leueront, & feront grands signes & miracles: voire pour seduire les esleus mesmes, s’il estoit possile.
25. Voicy, ie le vous ay predit.
26. Si donc on vous dit: Voicy, il est au desert, ne sortez point: Voicy, il est és cabinets, ne le croyez point.
27. Car comme l’esclair sort d’Orient, & se montre uisques en occident, autant en sera-il aussi de l’aduenement du Fils de l’homme.
28. | Car ou sera le corps, là s’assembleront aussi les aigles.
29. |Or incontinent apres la tribulation de ces iours-là, le Soleil deuiendra obscur, & la Lune ne donnera point sa lumiere, & les estoilles cherront du Ciel, & les vertus des Cieux s’esmouueront.
30. Et adonc apparoistra au Ciel le signe du Fils de l’homme : lors aussi se plaindront toutes les lignées de la terre, | & verront le Fils de l’homme venir és nuées du Ciel auec beaucoup de puissance & maiesté.
31. | Lequel enuoyera les Anges auec grand son de trompe, qui assembleront ses esleus des quatre vents: depuis vn bout des Cieux iusques à l’autre bout.
32. Or apprenez la similitude du figuier: Quand déjà son rameau est en feve, & qu’il iette ses fueilles, vous sçauer que l’Efté est prochain.
33. Vous aussi pareillement, quand vous verrez toutes ces choses, sçachez qu’il est prochain à la porte.
34. Ie vous dis en verité, que cette generation ne passera point tant que toutes ces choses-là se fassent.
35.  | Le Ciel & la terre passeront, mais mes paroles ne passeront point.
36. Or de ce iour-là & heure nul ne le sçait, non les Anges des Cieux, mais mon Pere seu|.
37. Et comme il fut fait aux iours de Noé, autant en sera-il aussi de l’aduenement du Fils de l’hõme.
38. | Car ainsi qu’ils estoient | és iours de devant le deluge mangeans & beuuans, & se marians & baillans en mariage, iusques à ce jour-là que Noé entra en l’arche.
39. Et ne connurent le deluge iusques à ce qu’il fut venu, & les emporta tous : autant en sera-il de l’aduenement du Fils de l’homme.
40. Alors deux seront au champ: l’vn sera recueilly, & l’autre laissé
41. Deux meules moudront au moulin : l’vne sera recueillie, & l’autre laissée : deux seront au lict, l’vn sera pris, & l’autre laissé.
42. | Veillez donc : car vous ne sçavez à quelle heure vostre Seigneur doit venir.
43. | Et sçachez cela, que si le pere de famille sçauoit à quelle heure le larron deuroit venir, il veilleroit, & ne la laisseroit point percer sa maison.
44. Pourtant vous aussi soyez prests : car le Fils de l’homme viendra à l’heure que vous ne sçauez point.
45. | Qui est donc le seruiteur fidele & prudent, que son maistre a commus sur sa famille, pour leur donner la nourriture en temps ?
46. Bien-heureux est ce seruiteur-là que son maistre trouuera ainsi faisant, quand il viendra.
47. Ie vous dis en verité,qu’il le constituëra sur tous ses biens.
48. Que si ce seruiteur là mauuais dit en son coeur : Mon maistre met long-temps à venir.
49. Et qu’il se prenne à battre ses compagnons, & à manger & boire auec les yurongnes : 
50. Le maistre de ce seruiteur-là viendra au iour qu’il ne l’attend point, & à l’heure qu’il ne sçait.
51. Et le separera, & le mettra au rang des hypocrites : | là y aura pleur & grincement de dents.

“Enriched with copper-engraved figures”

This statement appears on the title page of the 1667 edition and clearly served as a marketing argument for the printer. In the original 1578 Plantin edition, no illustrations are found. Historically, illustrating Bibles helped illiterate or semi-literate believers understand biblical narratives by making stories, miracles, and prophecies visually accessible. Such engravings strengthened spiritual devotion, served as pedagogical tools for Catholic teaching during the Counter-Reformation, and beautified the book to broaden its appeal. Finally, they symbolized theological virtues, guiding readers toward an orthodox interpretation of Scripture.

Around the Gospel of Saint Matthew in the 1667 Louvain Bible, one finds a recurring decorative header panel. At its center stands a radiant, haloed dove, the universal Christian symbol of the Holy Spirit, recalling the Spirit’s descent at Christ’s baptism (as narrated in Matthew 3:16). Surrounding it, seven or eight human figures—mostly female—represent allegories, each bearing specific attributes. These correspond to the seven classical Christian virtues (four cardinal: Prudence, Justice, Fortitude, Temperance; three theological: Faith, Hope, Charity), commonly illustrated in Catholic Bibles of the era to emphasize the moral and spiritual foundations of Scripture reading. The engraved style, with clouds and floral motifs, was intended to inspire devotion and provide an aesthetically elevated frame for the sacred text.

Chapter 24 of the Gospel of Saint Matthew is not illustrated directly. However, a series of vignettes appears in the following Gospel, that of Saint Mark. Some of these can be linked conceptually to Matthew 24, which recalls a prophecy of Christ and describes signs of the end times. Nevertheless, the connection is indirect, as these vignettes primarily illustrate events from the Acts of the Apostles. The vignette of the Ascension (no. 1) echoes Matthew 24:30: “le Fils de l’homme venir és nuées du Ciel auec beaucoup de puissance & maiesté.” The stoning of Stephen, a martyr (no. 3) and scenes of imprisonment (no. 5) can be related to Matthew 24:9: “Alors il vous liureront pour estre affligez, & uous tueront: & serez hays de toutes nations à cause de mon Nom.”

---

[1] « En dépit d’une confusion fort répandue, la Bible louvaniste de 1550 n’est pas celle qui devint célèbre à la fin du siècle et le resta tout au cours du XVIIe siècle. La version connue sous le nom de Louvain parut à Anvers en 1578; elle suivait d’assez près la version française que René Benoist avait publiée à Paris en 1565 » Pierre-Maurice Bogaert et Jean-François Gilmont, « La première Bible française de Louvain (1550) », Revue théologique de Louvain, 1980, vol. 11, n^o 3, p. 275.

[2] « Certes la révision par Nicolas de Leuze de la traduction de Lefèvre d’Étaples est restée sans descendance. Elle n’a jamais été réimprimée. Si René Benoist s’en est servi, c’est superficiellement. Et le point de départ de l’édition plantinienne de 1578 est formé par la Bible parisienne de Benoist et non par celle de Louvain. » Ibid., p. 303.