Quo Vadis? Catholic Perceptions of Flight and the Revolt of the Low Countries, 1566–1609*

2011 ◽  
Vol 64 (2) ◽  
pp. 472-499 ◽  
Author(s):  
Geert H. Janssen

AbstractThis article examines Catholic views of flight, exile, and displacement during the Dutch Revolt. It argues that the civil war in the sixteenth-century Low Countries generated a new imagery of exile among Catholics, a process that was to some extent similar to what had happened to Protestant refugees a few decades earlier. Yet the Dutch case also demonstrates that the contrasting outcomes of the revolts in the Northern and Southern Netherlands led to very different appreciations of exile in Catholic communities in both areas. Habsburg triumph and Tridentine militancy sparked a Counter-Reformation movement in the Southern Netherlands that glorified exile and presented refugees as exemplary forces of an international militant church. In the northern Dutch Republic the revolt created a more ambiguous Catholic identity, in which loyalty to an officially Protestant state could coincide with commitment to the Church of Rome.

Author(s):  
Judith Pollmann ◽  
Alastair Duke ◽  
Geert Janssen

The Low Countries have a special place in Reformation history, both because of the great diversity of the religious landscape and because they experienced a genuine Reformation “from below,” as well as fierce repression of Protestant heresies. Protests against the latter helped to trigger the revolt that resulted in the split of the Habsburg Netherlands. In the northern Netherlands, the Dutch Republic gave the Reformed Church a monopoly of worship but also guaranteed freedom of conscience to dissidents. The southern Netherlands, once “reconciled” with the Habsburgs and having expelled its Protestant inhabitants, became a bulwark of the Counter-Reformation. For more on the revolt, see the Oxford Bibliographies in Renaissance and Reformation article “The Netherlands (Dutch Revolt/Dutch Republic)” by Henk van Nierop.


1997 ◽  
Vol 23 (4) ◽  
pp. 508-527 ◽  
Author(s):  
Paul Arblaster

In 1598 Philip II, King of Spain since 1559 and ruler of many other dominions, granted the ‘Burgundian’ segment of his inheritance (the Low Countries and the County of Burgundy) to his daughter Isabella as a dowry, and gave her in marriage to her cousin Albert, Archduke of Austria. The couple governed that part of the territory effectively under their control — the northern provinces having formed the Dutch Republic — as ‘sovereign princes’, essentially enjoying domestic autonomy under the protection of the Spanish army. They were responsible for the ‘northern’ policy of the Spanish monarchy, including day-to-day relations with England and the protection of the British Catholics. As sovereign princes they rebuilt the Church in the Southern Netherlands, patronised the reformed religious orders, and did much to establish the particular South Netherlandish identity which was eventually to lead to an independent Belgian state. In 1621 Albert died, and his childless widow's dowry reverted to her nephew Philip IV. Isabella remained in Brussels as Governess-General, enjoying greater independence than the title might suggest, both from her long career as co-sovereign and from the trust and admiration of her nephew the king. She died in 1633, the governship passing to another of her nephews, the Cardinal-Infant Don Ferdinand (1635–1641).


2012 ◽  
Vol 63 (4) ◽  
pp. 671-692 ◽  
Author(s):  
GEERT H. JANSSEN

This article explores the Catholic exile experience in the Dutch revolt of the 1570s and 1580s. It shows how Catholic refugees negotiated their stay in places such as Cologne and Douai and developed a more militant, Tridentine identity. This process of religious radicalisation is reflected in a series of white papers by leading refugees about Catholic renewal in the contested Netherlands. This article argues that Catholic exiles became the mobilising forces of a popular Counter-Reformation movement in the southern Netherlands, thereby facilitating the eventual split of the Low Countries into a northern and southern state.


2002 ◽  
Vol 82 ◽  
pp. 93-104
Author(s):  
Kim W Woods

The remarkable late sixteenth-century account of Long Melford Church written by former churchwarden Roger Martyn includes a description of the carved wooden altarpiece placed at the high altar from 1481 (when, according to an inscription on the exterior of the church, the altarpiece was made) until 1547–8. The author suggests that this altarpiece is likely to have been Netherlandish rather than English and relates its purchase to the links between cloth-producing Long Melford and the Low Countries. The painted altarpiece shutters are known to have survived into Mary' College Chapel, Cambridge, are three shutters from a Brussels-carved altarpiece dating from c 1480 and owned by the college at least since 1717. It is proposed that these could be the Long Melford shutters, perhaps donated to the college after the English Civil War by Master Anthony Sparrow, who as archdeacon of Sudbury had oversight of Long Melford.


1965 ◽  
Vol 7 (4) ◽  
pp. 557-577 ◽  
Author(s):  
Kessel Schwartz

Almost from the inception of the Spanish Inquisition which sought to stifle scientific investigation and philosophical speculation while rejecting foreign ideologies, contrary currents existed in Spain. The liberal humanistic movement headed by Erasmus preached intellectual freedom and a defense of interior religión. This ideology never disappeared in Spain in spite of the formation of the Company of Jesus by Ignacio de Loyola and the efforts of Spanish theologians who promoted the Counter Reformation at the Council of Trent. Under Felipe II foreign ideas were forbidden as heretical and interpretations independent of the Church were stifled. Nevertheless, criticism of the status quo continued. Reginaldo González Montano wrote the first attack on the Inquisition, Sanctae Inquisitioms Hispanicae in 1567.


2018 ◽  

During the Late Middle Ages a unique type of ‘mixed media’ recycled and remnant art arose in houses of religious women in the Low Countries: enclosed gardens. They date from the time of Emperor Charles V and are unique examples of ‘anonymous’ female art, devotion and spirituality. A hortus conclusus (or enclosed garden) represents an ideal, paradisiacal world. Enclosed Gardens are retables, sometimes with painted side panels, the central section filled not only with narrative sculpture, but also with all sorts of trinkets and hand-worked textiles.Adornments include relics, wax medallions, gemstones set in silver, pilgrimage souvenirs, parchment banderoles, flowers made from textiles with silk thread, semi-precious stones, pearls and quilling (a decorative technique using rolled paper). The ensemble is an impressive and one-of-a-kind display and presents as an intoxicating garden. The sixteenth-century horti conclusi of the Mechelen Hospital sisters are recognized Masterpieces and are extremely rare, not alone at a Belgian but even at a global level. They are of international significance as they provide evidence of devotion and spirituality in convent communities in the Southern Netherlands in the sixteenth century. They are an extraordinary tangible expression of a devotional tradition. The highly individual visual language of the enclosed gardens contributes to our understanding of what life was like in cloistered communities. They testify to a cultural identity closely linked with mystical traditions allowing us to enter a lost world very much part of the culture of the Southern Netherlands. This book is the first full survey of the enclosed gardens and is the result of year-long academic research.


1991 ◽  
Vol 8 ◽  
pp. 237-251
Author(s):  
Willbm Nijenhuis

In the year 1643 the Dutch revolt against Spain was dragging gradually to an end. Repeated attempts by Stadtholder Frederick Henry to take Antwerp had failed. Since 1640 only minor military operations had been undertaken. The demand for peace was growing, but this, at the same time, led to divisions of opinion. During this period of domestic tension the United Provinces became involved in events in England leading to the Civil War.


Author(s):  
Henk van Nierop

Amsterdam was the biggest and the most important commercial metropolis of 17th-century Europe. Its wealthy merchants provided a booming market for luxury industries, making Amsterdam a European-wide production center and market for art and other luxury products, as well as books, prints, maps, and atlases. The largest, richest, and most powerful city in the Dutch Republic by far, it often played an independent role in international politics and diplomacy. Promotion of trade interests prompted Amsterdam’s burgomasters to tolerant policies toward Catholics, Jews, Mennonites, and other religious minorities. Originating as a modest settlement near a dam built in the river Amstel (hence its name), Amsterdam soon became the most important port in the Low Countries for trade with the Baltic, importing mainly grain and timber. The Reformation gave rise to fierce controversies. Anabaptist and Reformed risings in 1535 and 1566 provoked brutal repression by the Catholic city government. During the Dutch Revolt, Amsterdam initially remained loyal to church and king but switched allegiance in 1578 and adopted the Protestant Reformation. The capture of Antwerp by the Spanish army in 1585 heralded Amsterdam’s age of greatness. With Antwerp’s harbor closed and the southern provinces wracked by warfare, Amsterdam took over Antwerp’s function as the center of the highly integrated economy of the Low Countries. Amsterdam enlarged its one-sided mercantile economy with new trade routes to Russia, the Mediterranean and the Levant, the Atlantic world, and the Indies. Its newly found wealth led to an unprecedented wave of immigration, increasing its population from about 30,000 in 1578 to over 200,000 by the end of the 17th century. The urban government facilitated trade by the institution of an exchange bank and a commodity exchange, the construction of dockyards, and two bold and ambitious town-planning projects, including Amsterdam’s celebrated ring of canals. This article contains only works specifically dedicated to the history of the city of Amsterdam. Only a few of them are in English. Since Amsterdam was by far the biggest, wealthiest, and most powerful city of the Dutch Republic, much valuable information about Amsterdam is to be found in general works about the Dutch Republic listed in the Oxford Bibliographies articles on The Netherlands (Dutch Revolt / Dutch Republic) and Reformations and Revolt in the Netherlands, 1500–1621. For studies on artists working in Amsterdam and the Amsterdam art market, see the Oxford Bibliographies article on 17th-Century Dutch Art.


Quaerendo ◽  
1985 ◽  
Vol 15 (2) ◽  
pp. 115-149
Author(s):  
Bert Van Selm

AbstractBook historians have generally seen the introduction of the printed book auction catalogue as an important event in the history of the book trade. Catalogues were already being printed in the Dutch Republic in about 1600 and the present article discusses the factors that favoured this remarkably early development. In section 2 the author surveys present knowledge of book auctions from classical antiquity up to the year 1598. In particular, he discusses sales of books in the estates of deceased persons in the Low Countries during the fifteenth and sixteenth centuries, with particular reference to auctions in Leiden and The Hague in the last part of the sixteenth century. From the data assembled it emerges that the auctioning of books was certainly not first thought of in the Dutch Republic and that many auctions of property, including books, were held before 1599. In 1596 Louis (II) Elzevier was granted permission to hold book auctions in the Great Hall of the Binnenhof in The Hague, and in the hands of a bookseller it was possible for this form of trade to develop in the best possible way. In section 3 the author moves on to the earliest book sales with printed catalogues, namely the Marnix sale of 1599 and the Daniel van der Meulen sale of 4


2020 ◽  
Vol 100 (4) ◽  
pp. 526-549
Author(s):  
David van der Linden

Abstract This article studies the mission of French Discalced Carmelite friars in the seventeenth-century Dutch Republic. Established from 1647 onwards in The Hague, Leiden, and Amsterdam, the missionaries’ aim was to minister to the French-speaking Catholics of Holland, but they also sought to convert expatriate French Protestants as part of the wider Counter-Reformation campaign to win back souls lost to the Reformation. Despite conflict with the Walloon churches, however, the Carmelite mission was surprisingly successful in converting Huguenots to the Church of Rome, repatriating many of them to France in the wake of the Revocation. As such, this article sheds new light on the relationship between expatriate communities in Holland, arguing that the Dutch Republic was not only a safe haven for refugees, but also the scene of ongoing conflict between French Protestants and Catholics during the reign of Louis XIV.


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