Handbook of Dutch Church History E-Book

• Herausgeber: Vandenhoeck & Ruprecht
• Kategorie: Religion und Spiritualität
• Sprache: Deutsch
• Veröffentlichungsjahr: 2014

Seitenzahl: 1419

Beschreibung

Herman Selderhuis as editor of this volume has brought together a team of experts, resulting in a unique approach since each chapter is co-written by a catholic and a protestant author, who have all integrated the latest research results. Each section begins with a brief historiographical overview. The same time, ecclesiastical events are always set within a greater framework of political, social, and cultural developments for which reason each author has taken the liberty to describe its own method. The user will find in this book tables, diagrams, and illustrations. Also many source texts are integrated in the narration. Theses texts are intended to bring the described events and people closer to the reader and, as it were, to let them speak the words. The name of the book as "Handbook of the church history of the Netherlands" immediately brings to mind three problematic complexes which are relevant to its user. First, there is the nature of a handbook, that is intended to be a good tool but also has its limitations: it stimulates and necessitates the use of further books. Second, the area. The Netherlands is a plurality and that is also noticeable in its church history, for each region, town, and village has its own church history. Third, the history of the church for sure is the most important aspect, but this history can only be understood if it is described in the context of political and social developments.

Leseprobe

Handbook of Dutch Church History

edited by Herman J. Selderhuis

Originally published in Dutch language as “Handboek Nederlandse Kerkgeschiedenis”, edited by Herman J. Selderhuis (© VBK|media B.V. on behalf of Uitgeverij Kok, Utrecht 2010).

With 4 figures.

Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data available online: http://dnb.d-nb.de.

eISBN 978-3-647-99671-4 You can find alternative editions of this book and additional material on our website: www.v-r.de

Cover: Stichting Goudse Sint-Jan, Gouda, Netherlands

© 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen/ Vandenhoeck & Ruprecht LLC, Bristol, CT, U.S.A.

www.v-r.de

All rights reserved. No part of this work may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and

Contents

Acknowledgements

Herman J. SelderhuisIntroduction

Frank van der PolThe Middle Ages to 1200

Peter Nissen/William den BoerThe Middle Ages After 1200

Herman J. Selderhuis/Peter NissenThe Sixteenth Century

Willem J. van Asselt/Paul H.A.M. AbelsThe Seventeenth Century

Paul H.A.M Abels/Aart de GrootThe Eighteenth Century

George Harinck/Lodewijk WinkelerThe Nineteenth Century

George Harinck/Lodewijk WinkelerThe Twentieth Century

Index of Persons

Index of Geographical Names

Acknowledgements

Financial support for the translation and the publication of this book came from the following institutions:

– C.J. de Vogel Stichting

– Maatschappij van Welstand

– Stichting Sormani Fonds

– Stichting Het Nuyensfonds

– Theological University Apeldoorn

– Theological University Kampen

I want to express my gratitude to them for without these institutions this book would not have been possible.

Words of thanks go also to the translators Todd Rester and Jim West, to Mans Raveling who produced the registers, to Jörg Persch and Christoph Spill of Vandenhoeck & Ruprecht for their patience and assistance, and of course to the authors for all the work they put into this project.

Herman Selderhuis

Herman J. Selderhuis

Introduction

Interest

Foreigners visit the Netherlands in order to marvel at the Delta works, to learn of the world famous – and for some infamous – Dutch tolerance, as well as to buy Dutch soccer talent. Less in the news, but equally remarkable, is the foreign interest in Dutch church history and this interest requires good textbooks. This book desires to be one of these. The name of this book immediately brings to mind three problem areas which are relevant to its user.

In the first place, there is the problematic nature of a handbook. On one hand, a handbook means that a complete overview has been given, and yet, on the other hand, that there is more to say about Dutch church history than can be accomplished in this book. A handbook is intended as an instrument, as a means, that is to say: it is a good tool but also has its limitations. The user may therefore expect much, but will also note that this book stimulates and necessitates the use of other books.

In the second place, the term “Dutch” (Nederlands) is problematic. Although in Dutch, the name Nederland is spoken of in the singular, it is significant that this country in French is called “les Pays-bas”, in English “the Netherlands”, and in German “die Niederlande”. Accordingly they are all plurals. The Netherlands is a plurality and that is also noticeable in its church history with a great variety in each region, town, and village. For the historian, this means that it is not easy to give a complete picture. In addition to describing the whole church history of the Netherlands, it must take into account what this country was in the past. For example, the Netherlands included what is now Belgium and also had territories overseas. That means that this handbook is a history of the so-called northern Netherlands, but this does not mean that the southern areas outside of its national boundaries since the establishment of the Republic are completely ignored. This is in contrast to the former Dutch colonies. Yet even this delineation is not watertight. It also must not exclude, for example, the Dutch refugee congregations established in the 17th century in Germany and England, since these were of such great importance for the development of Dutch protestant churches. Also an excessive concentration on the Netherlands would exclude the influence of, and contact with, foreign countries, without which Dutch church history would have taken a very different course.

Finally, there is the problem of the third term in the name of this book: church history. This concept demands its own separate section.

Church history as a discipline

The name of this handbook is a conscious choice. A title as ‘The history of Christianity in the Netherlands’ was deliberately not chosen. For a long time, this was in fact the name of the church history course in public faculties, but this term is less prevalent now and strongly evokes the idea of the whole of Christian culture. Nor is this handbook a history of the Christian religion in the Netherlands. Not only because much attention is given here to the church as an institution, but also because issues such as education and poor relief are discussed. Moreover it is true that the church is the dominant factor of the Christian religion. From the church, the Christian faith came into the Netherlands and at the very moment that it did the church was organized here. Religion and Christianity itself were determined by the message of the church as well as through the structures and development of the church.

This does not mean that a history of the Christian religion or of Christianity in the Netherlands is not possible or even that it is incorrect to do so, but that these matters best realize their potential by creating a church history of the Netherlands. It is essential here as to what one understands as “church.” Does this concern institutions, individuals, beliefs, and creeds? What about the people and groups outside of the official church that have been affected? The official Roman Catholic view is that the Roman Catholic Church is the mystical body of Christ or even the continuing incarnation of Christ; church history then describes how this particular body moves through history without significant development. The Reformation view – both among the Reformed, Lutheran, and Anabaptist version of reformational thinking – is: the church is diffuse because each church or movement within Protestantism has its own understanding of the church. Among many church historians, the view was common that the course of the church was determined through the schema “reformation after deformation,” in which it could be quite clearly identified who deformed the church and then who sought its reformation. In the meantime this approach has been abandoned by most church historians, and has been by this book as well. For the authors of this handbook, the object of church history is anything which presents itself as a church or as its representative. This definition is not very specific, but among other things, it intends to indicate that people and groups that have gone other ways than those of the Reformation or of the Roman Catholic Church are described here. Simultaneously – and this is another large question – church history is described in the context of political and social developments. We have not attempted to give a recitation of facts, but rather to tell the story of the Christian church as an integral part of the fullness of life. Also, the authors have sought to describe both the faith as it has been learned and as it has been believed, both the faith of the priest and of the parishioner, the pastor and the churchgoer, as well as of regular men, women, and children.

According to the Bible, the church is a house of living stones (1 Peter 2:5) and for that reason alone church history can never be only a description of the history of its institutions and doctrines. The Church consists of people who believe, who are working from that faith, which grows up into a religion, who arrive at the same religion or at just that point they differ again. Everything associated with these developments also belongs to church history. It is not always possible to describe the faith as it was lived, as this description is greatly dependent upon the availability of primary sources. For most centuries, there simply exist more resources for what the Church taught than resources for how people gave shape to the teaching in their practice.

Theology or History?

Another question is how theology and history relate when it comes to church history. Is it about what churches or theologians have said over the centuries or about how people have lived or experienced their faith through the centuries? What political, cultural, and psychological factors play a role in the history of the church?

These questions are in fact, for many, the question of whether or not theology, church history, or history belong together. It would take too much time here to give an overview of the discussion which has taken place over the last fifty years on this question, but the result of the discussion thus far does interest us: Church history is primarily a theological discipline that can only be properly practiced if it employs the tools that are conveyed from the historical sciences. Ecclesiastical interests especially have resulted in the subordination of (church) history to theology. As a matter of principle, the specialty, however, is at home in both faculties, as it is the epitome of an interdisciplinary science. Within theology, church history is indispensable for understanding the developments in the history of dogma and theology. Within history, church history is indispensable because church and religion are such an essential part of history. The result of this situation is that the church historian needs both a sufficient dose of theological understanding as well as a great proficiency in dealing with historical material.

True church history should take to heart the warning that comes from someone who does not usually have a good name within the church. It is the discourse of Friedrich Nietzsche on the practice of history. In an 1874 publication, Nietzsche distinguishes three types of history: the monumental, the antiquarian, and the critical. The monumental historiography describes the great moments and important people. Frequently it is to make their own history into a great occurrence. This form of church history mainly legitimizes one’s own ecclesiastical and theological position. The other form which Nietzsche rejects is the antiquarian, in which church history molders into such a detailed description of all facts and data that it is not located in a larger context and there is no distinction between major and minor issues. Thus, Nietzsche arrives at a critical historiography. In this one, the sources, data, and people are critically assessed and then the lines and connections become clear. This critical approach, however, does employ what is valuable from both the monumental and antiquarian historiographies, so that it contains the elements which only the critical approach allows.

Developments

In the past several decades a number of interesting developments have occurred in church history courses. This has to do with the closer collaboration between historians and theologians in this field, as well as also with social developments. Here one only has to think of the interest in regional and local history. The drive for European unity has strikingly strengthened people’s interest in their own national, regional, and especially local history. For Dutch (church) history, it follows that the emphasis no longer rests in what happened in Holland, and the growing awareness is that Holland has penetrated only a limited portion of the Netherlands. Furthermore, the research of church history increasingly focuses on the role and place of women. It is also important that more research occurs in the history of religion and spirituality and in the place of the so-called “common man and woman” in ecclesio-historical developments. The quantitative research which simply counts people is helpful here, as here and there it paints a very different picture of a past event.

Another development is that church history is less described from a confessional perspective. This has led to a quest for a more objective history, and certainly for greater collaboration between (church) historians of different denominations or beliefs. Nevertheless, the appreciation of an approach based on a confessional perspective has remained because this approach can function as a stimulant and a corrective. The significance of all of this is that theology is not marginalized. For the most part, church history is theological history. Also, the most important events of church history cannot be understood without the theological background. Simultaneously, for events that have occurred church history accounts for more than just political, economic, and psychological aspects. Although it is very clear that the historians and theologians differ on the importance of these various aspects, all believe that church history is a scientific discipline that deserves attention. The authors of this handbook have differing ecclesiastical backgrounds. It is not their church membership, but their expertise that is the reason they have contributed to this handbook. Thus it must be said that this was not intended as an ecumenical handbook; however, a handbook such as this could promote ecumenism well. Church history can indeed show that ecclesiastical and theological disputes were much more than doctrine. Just as church history can clarify the reasons why people and churches parted ways, it may also assist in identifying ways to bring churches back together.

Divisions and Synopses

From the table of contents, it is clear what periodization has been chosen. There were discussions for every choice that was made. Not so much to limit such discussions as much as possible, but rather to reduce clutter, a periodization was chosen which expressed the diversity of the ages. For the 16th to the 21st centuries, it is fairly clear. For the previous centuries it is something else entirely. The division occurs at the year 1200. In the course of reading, one will notice that the authors are well aware that historical developments are not bound to the limits of the beginning and end of a century.

In the planning of the chapters on the 19th and 20th centuries, greater account is taken of the fact that in this period the church has become quite broad, meaning that this period is characterized by the emergence of various Christian organizations in political and civic matters, which are often indicated by “compartmentalization” and “depillarization”. That the so-called “small church history” is discussed in a more limited fashion than some users may wish rests on the fact that this is also a general handbook that wishes to give a comprehensive view.

Each section begins with a brief historiographical overview. At the same time, ecclesiastical events are always set within a greater framework of political, social, and cultural developments for which reason each author has taken the liberty to describe their own method. This handbook is written from the knowledge and awareness of what previous summaries have received and on the basis of the current state of research. The authors are therefore also immediately aware of their limitations. To further clarify this survey, the user will find in this book tables, diagrams, and illustrations. Also there are many source texts integrated into the narration. These texts are intended to bring the described events and people closer and, as it were, to let them speak with their own voices. Even in a book of this size, a reader could be of the opinion that it is wrong that several names and facts are missing. We, the authors, would like to know what they are, and such readers will find an open ear. Those who want to go further can make use of the references to the literature.

Finally, a word regarding the aforementioned user of this book: this handbook is intended for students and teachers, and for anyone else who desires to learn more about this fascinating phenomenon that has brought so much joy and frustration, so much blessing and misery: the church and its people in that small strip of earth called the Netherlands.

Historiography

M. de Baar, ‘Nieuwe perspectieven voor de Nederlandse kerkgeschiedenis’, Tijdschrift voor Nederlandse Kerkgeschiedenis 3 (2000), 87–97.

H. ten Boom, ‘Het goed recht van kerkgeschiedenis’, in: F.A. van Lieburg, Heidenen, Papen, Libertijnen en Fijnen, artikelen over de kerkgeschiedenis van het zuidwestelijke gedeelte van Zuid Holland van de voorchristelijke tijd tot heden, Delft 1994, 11–22.

J. van der Dussen, ‘Kerkgeschiedenis en ‘profane’ geschiedenis: Een theoretische confrontatie’, in: Vox Theologica: Interacademiaal theologisch tijdschrift 46 (1976), 67–84.

P.A.M. Geurts/A.E.M. Janssen, Geschiedschrijving in Nederland: Studies over de historiografie van de Nieuwe Tijd, 2 vol., ’s-Gravenhage 1981.

J. Jacobs, ‘Kerkgeschiedenis of religiegeschiedenis? Een bijdrage aan het debat over de religie en haar wetenschappen’, Tijdschrift voor Theologie 46 (2006), 209–219.

A.J. Jelsma, ‘Verschuivingen in de Nederlandse kerkgeschiedschrijving’, in: A. Wiggers et al. (red.), Rond de kerk in Zeeland. Derde verzameling bijdragen van de Vereniging voor Nederlandse Kerkgeschiedenis, Delft 1991, 5–16.

F. Nietzsche, Vom Nutzen und Nachtheil der Historie für das Leben, Werke I (Edition Schlechta), München 1966.

J.D. Snel, ‘Kerkgeschiedenis, religiegeschiedenis, godsdienstgeschiedenis. Enige noodzakelijke begripsmatige verheldering’, in: Tijdschrift voor Nederlandse kerkgeschiedenis 6 (2003), 54–64.

General Surveys

Algemene Geschiedenis der Nederlanden, 15 vol., Haarlem 1977–1983.

Biografisch lexicon voor de geschiedenis van het Nederlands protestantisme, 6 vol., Kampen 1978–2006.

J.C.H. Blom/E. Lamberts (red.), Geschiedenis van de Nederlanden, Amsterdam 1994.

O.J. de Jong, Nederlandse Kerkgeschiedenis, Nijkerk 1985.

H. Knippenberg, De religieuze kaart van Nederland. Omvang en geografische spreiding van de godsdienstige gezindten vanaf de Reformatie tot heden, Assen/Maaststricht 1992.

J. van Eijnatten/F. van Lieburg, Niederländische Religionsgeschichte, Göttingen 2011.

Nederlands verleden in vogelvlucht, Delta 1, De Middeleeuwen: 300–1500, Leiden/Antwerpen 1992; Delta 2, De nieuwe tijd: 1500–1813, Groningen 1992; Delta 3, De nieuwste tijd: 1813 tot heden, Groningen 1993.

P. Nissen (red.), Geloven in de Lage Landen. Scharniermomenten in de geschiedenis van het christendom, Leuven 2004.

A.G. Weiler/O.J. de Jong/L.J. Rogier, Geschiedenis van de Kerk in Nederland, Utrecht 1963.

Timeline

313

Edict of Milan – ends Christian persecution

Circa 343–384

Bishop Servatius, the episcopal seat of Tongeren moved to Maastricht

Circa 400

the first Christian community from the current Netherlands lives in Maastricht

Circa 500

King Clovis is baptized, the Franks and the people cross to Christianity

538–594

Gregory of Tours, in his Histories, mentions a large temple built by Bishop Monulphus in Maastricht

Circa 630

Frankish troops take Utrecht; King Dagobert I (623–639) founds a Christian church

639

The south Gallic monk Amandus from Aquitaine is consecrated a missionary bishop and departs to the Franks, he founded several monasteries, Bishop of Maastricht 648–651

Around 650

the Franks are again displaced by the Frisians from across the northern rivers, a church destroyed in Utrecht

658–739

Willebrord

678–679

Archbishop Wilfrid of York preaches the Gospel in Friesland beyond the major rivers

690–730

Missionary activity in the Low Countries by autonomous groups of Anglo-Saxon missionaries (North-Holland Wulfram and Adelbert, South Holland, Utrecht, Zeeland, Gelderland and North Brabant Willibrord with his helpers, etc.)

From 695

the Utrecht castellum serves Willibrord as the primary focal point for the Frisians Mission

695

In Rome, Willibrord is consecrated archbishop of the Frisians by Pope Sergius

Circa 700

Bishop Hubert moved the episcopal seat from Maastricht to Liège

714–741

Charles Martel

719

Boniface makes for Utrecht, helper of Willibrord

719

Willibrord is able to return to Utrecht and repair the damage, permanent settlement bishop, church organization is going

722

Boniface (Winfried) goes to Rome, appointed bishop, receives name “Boniface”

739

Willibrord dies in the monastery of Echternach; Utrecht is still an exceedingly vulnerable center of the diocese of the Frisians

743–809

Liudger completed the Christianization of the Low Countries

754 June 5

near Dokkum Boniface murdered along with his helpers

768–814

Charlemagne, Roman emperor from 800

770

Willehad from Northumbria preaches at Dokkum and in Drenthe

784–790

Theutbert, bishop of Utrecht

785

Revolt of Widukind conquered, Widukind converted to Christianity and baptized, Liudger returns to the area

from 785

Frisians recognize Carolingian authority, Friesland permanently incorporated into the Frankish empire

792

Saxon revolt against Charlemagne, Liudger must flee the mission area again

805

Liudger, first bishop of Münster

810

Godfrid the Dane plunders Friesland and estimate puts war

820–835

Frederick Bishop of Utrecht, Carolingian scholar

843

Treaty of Verdun; Carolingian Empire divided into among others a German Empire and the Kingdom of France, the Netherlands mainly part of the Duchy of Lorraine. Viking raids.

854–917

The bishops of Utrecht resort outside of Utrecht; first Roermond, later Deventer

857

Utrecht taken by the Vikings

863

Dorestad ransacked by the Vikings

890

Nijmegen taken by the Vikings; Maastricht and Tongeren ransacked

900–917

Radbod bishop

917–975

Balderik bishop; Vikings driven off from Utrecht, bishopseat returns to Utrecht, rebuilding Utrecht cathedral

972–1008

Notger prince-bishop of Liège; restoration

976–990

Folkmar (Poppo) bishop of Utrecht

990–995

Baldewin bishop of Utrecht

995–1010

Ansfried bishop of Utrecht (count of Brabant)

Around 1200

The southern part of the Netherlands covered with monasteries and abbeys

1006 and 1009

Tiel ransacked and destroyed by Vikings

1017

Utrecht cathedral heavily damaged, restored by bishop Adelbold, dedicated 1023

1024

bishop of Utrecht becomes count of Drenthe

1027–1054

Bernold bishop of Utrecht

1040

bishop of Utrecht becomes Lord of Groningen and Overijssel

1076–1099

Conrad bishop of Utrecht; new collegiate church St. Mary; number of collegiate increases from 60 to 140

1096

First Crusade; 1099 capture of Jerusalem

1114–1126

Godebald bishop of Utrecht, last bishop also representing the emperor

1122

Concordat of Worms; emperor loses right to appoint bishops

1126–1139

Andries van Kuyck bishop (coming from a regional, noble family)

1139

Count Dirk I. from Flanders undertakes pilgrimage to Jerusalem

1147–1149

Second Crusade

1147

Bernard of Clairveaux preaches at Maastricht

1157, 1177, 1184

Crusades undertaken from the Netherlands

1187

Saladin conquers Jerusalem

1189–1192

Third Crusade

1198–1204

Fourth Crusade; capture of Constantinople

1213

Golden Bull; Emperor loses authority in appointment of bishops

Frank van der Pol

The Middle Ages to 1200

1. Representation of the Dark Ages

For centuries the Middle Ages have been viewed as a dark period. The term usually evokes negative associations. Among humanist circles, the centuries after the fall of the Roman Empire were deemed the medium aevum, that is, the in-between period. After the collapse of the Roman Empire, in their opinion, came darkness. Only after a thousand years did it come to an end when the light of humanism shone upon the world. Nicholas of Cusa in the fifteenth century spoke of an interim middle period (media tempestas). Before him, in the fourteenth century, Francesco Petrarch spoke of a middle time (medium tempus). Well before Cusa and Petrarch, Walter von der Vogelweide, at the beginning of the thirteenth century, had already described an interim period of decline. The contempt for the period between 500 and 1500 continued until the nineteenth century. “The Dark Ages” or “The dark Middle Ages” were common expressions. Meanwhile, this negative portrayal has become outdated. Today it is recognized that this thousand years contained the roots of our current European civilization and the indispensable influence of Christianity in European culture. Between our time and the Middle Ages there are a multitude of relationships.

The section on armed pilgrimage (5.1) handles the contribution of Flanders, Friesland and Holland on the Crusades. Given contemporary Europe and the Islamic world, this is certainly a topic of interest. Motivations and justifications for the first Crusade draw attention from modern, Islamic, and Jewish reactions. Also medieval spirituality is a current topic. An academic focus on the period has increased significantly. The early Christian influence on the Netherlands is the subject of international research. Research is being conducted into the forms of medieval lay piety. Historians have discovered that hagiography (a specific genre of texts, namely which are biographies of saints) is a valuable source for reflection on the religious and social function of the saint and his cult. All forms of piety, but particularly of the early medieval period, are still relatively unknown. It is an exciting business to depict the influence of the Church and Christianity on medieval society.

This chapter treats the history of the church in the Netherlands to the year 1200 after Christ. The following chapter describes the continuation of medieval church history. For the defined period we employ, especially in the chronological sense, sometimes, the periodization terms early and high Middle Ages. From a sociological, anthropological, and theological viewpoint, the periodization of the Middle Ages is supported by a division around 1200. Around the aforementioned time the process of moving from a surface Christianization to a deeper Christianization with a more established Christianity is concluded (see § 2.4.1. and § 3 on the Christianization process).

The church history of the Netherlands begins in the transition from antiquity to the Middle Ages. For this transition zone only few written sources are available. This is applicable especially for the northern part of the Netherlands. The description of church history up to 1200 is permanently hindered by material filled with lacunae. Through the lack of sufficient data, it is not very clear, for example, how Christianity was introduced in the fourth century in a world of indigenous and Roman religions. This is also applicable for the ecclesiastical life of the early Christians in our country, namely in Maastricht. The lists of bishops of Tongeren-Maastricht-Liège are historically unreliable. New research gives a new date for the first bishop of the Netherlands, Servatius, the bishop of Tongeren, who moved to Maastricht. It is a century later than was previously accepted. The appearance of the early Christianization of the Netherlands north of Utrecht suffers from a paucity of data and there is very little known about the pre-Christian period of the Frisians. Of course, the history of the bishops of the diocese of Utrecht is not lacking, but the details of the bishops of Utrecht in the early period until the tenth century are scant. There is not a single Utrecht manuscript before the ninth century. Furthermore, little data is available on medieval heresies in our country. It is difficult to establish deviations from church doctrine in the Netherlands up to 1200.