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Journal articles on the topic 'Netherlands – Religion – 17th century'

Author: Grafiati

Published: 10 March 2023

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1

Naamy, Nazar. "RUNTUHNYADUNIA TAKHAYUL DAN PERKEMBANGAN AGAMA DI NEGARABARATPADA AKHIR ABAD 20." TASAMUH 15, no. 1 (December 1, 2017): 75–86. http://dx.doi.org/10.20414/tasamuh.v15i1.143.

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The development of religion in the West at the end of the 20th century in Andrew Greeley’s view has increased in some former communist countries, especially Russia. While in other countries has decreased as in England, Netherlands, and France. In some countries it is relatively unchanged, especially the traditional Catholic countries, and in some societies the social democracy has declined and there has been an increase. Whereas in the case of individuals, Greeley finds that religion becomes more important for people as they age. Greeley observed that the survey results showed a lack of interest in religion among young people and tended to ignore it. This is due to the correlation related to lifecycle issues and not a sign of social change. In connection with the disappearance of the real world of superstition in the 17th century scientists tried to eliminate the mystical and superstitious patterns of thought and provide a more scientific and experimental pattern of thought, so that in the west in the 17th century it became history and witness that the era of superstition has begun to disappear. The superstition in western tradition is not easy to destroy because it takes a long time span of about 1563-1762 years.

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2

Sijia, Liu. "The Scholar’s study in Painting and the History of Collection in Dutch XVII century." Scientific and analytical journal Burganov House. The space of culture 17, no. 1 (March 10, 2021): 83–94. http://dx.doi.org/10.36340/2071-6818-2021-17-1-83-94.

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his article is devoted to analysis the theme of the “scholar’s study” in Netherland XVII century painting. The reason for the rise of this theme is closely related to the great development of science and navigation in the XVII century in Netherland. Under the economic development, the tradition of collecting prevails among scholars. People admire knowledge and work on scientific inquiry. The author analyzes Gerrit Dou’s self-portrait The Artist’s studio and the symbolic meanings of objects in the painting. The author states that his self-portrait portrays himself as a scholar, reflecting the social ethos of worshiping knowledge. The specificity of his work, the themes of the scholar’s study, the influence of science, religion, philosophy on the painting of Gerrit Dou, the symbolic meanings of objects surrounding the scientist are considered. Jan van der Hayden’s paintings Still Life with a Globe, Books, Sculpture and Other Objects reflect the wide-ranging style of the collection at that time, reflecting both the worship of religion and the abundance of Netherland foreign products under the background of the great geographical discovery in the XVII century. During this period, establishment of Netherland universities and advent of the maritime age encouraged a thriving cartography producing. A large number of globes and scientific tools appeared in the paintings. They not only have religious meaning, but also show the progress of the new era. Audience can get a glimpse of the characteristics of a typical Netherland scholar’s collection from his paintings. The purpose of this article is to analyze the scientific progress, social development of the Netherlands. This allows you to take a fresh look at the assessment of creativity on the theme of the scholar’s study. To fulfill that purpose, need to complete following tasks: to characterize the specifics of paintings in the themes of the scholar’s study, to reveal the symbolism in the paintings The Artist’s studio by Gerrit Dou, Still Life with a Globe, Books, Sculpture and Other Objects and A Corner of a Room with Curiosities by Jan van der Hayden, to show the close connection between the development of science in the 17th century and the topic of the scientist’s office. The author concludes that the theme of the “scholar’s study” in Netherland XVII century paintings reflect the collection characteristics and aesthetics in the XVII century.

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3

Stannard, Russell. "Book Reviews : 17Th Century Science and Religion." Expository Times 98, no. 2 (November 1986): 57. http://dx.doi.org/10.1177/001452468609800226.

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4

Karlsen, Carol F., and Richard Weisman. "Witchcraft, Magic, and Religion in 17th-Century Massachusetts." William and Mary Quarterly 42, no. 2 (April 1985): 276. http://dx.doi.org/10.2307/1920438.

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5

Butler, Jon, and Richard Weisman. "Witchcraft, Magic, and Religion in 17th-Century Massachusetts." American Historical Review 90, no. 1 (February 1985): 210. http://dx.doi.org/10.2307/1860893.

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6

Sylvester, Charles. "Leisure, science, and religion in 17th‐century England." Leisure Sciences 16, no. 1 (January 1994): 1–16. http://dx.doi.org/10.1080/01490409409513213.

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7

Dayton, Cornelia Hughes, and Richard Weisman. "Witchcraft, Magic, and Religion in 17th-Century Massachusetts." American Journal of Legal History 30, no. 3 (July 1986): 281. http://dx.doi.org/10.2307/845736.

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8

Ben-Yehuda, Nachman, and Richard Weisman. "Witchcraft, Magic, and Religion in 17th Century Massachusetts." Sociological Analysis 46, no. 4 (1985): 475. http://dx.doi.org/10.2307/3711169.

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9

Сорокина, Т. Б. "Freethinking of the 17th Century: Edward Herbert’s Philosophy." Диалог со временем, no. 79(79) (August 20, 2022): 47–56. http://dx.doi.org/10.21267/aquilo.2022.79.79.002.

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В работе характеризуются взгляды Эдварда Герберта – английского философа, политика и общественного деятеля первой половины XVII в. Автор анализирует основные положения философской системы Э. Герберта, отмечая логическую связь между теорией познания и философией религии. Показано, что гносеологический объективизм Герберта явился основанием для его деистических идей, главной из которых стала идея «естественной религии». Автор считает заслугой Герберта попытку обосновать объективные основы и критерии познания, соединить его когнитивные и ценностные начала, подчеркнуть системное взаимодействие всех элементов. In the work are characterized by philosophical views of Edward Herbert – English philosopher, politician and public figure of the first half of the 17th century. The author of the article analyzes the basic provisions of the philosophical system of E. Herbert, noting the logical connection between the theory of cognition and the philosophy of religion. It is shown that Herbert's epistemological objectivism was the basis for his deistic ideas, the main of which was the idea of "natural religion". The author considers Herbert's merit to try to substantiate objective basics and criteria of cognition, to combine his cognitive and value principles, to emphasize the systemic interaction of all elements.

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10

Molnar, Aleksandar. "The Netherlands in the eyes of Englishmen in the 17th century." Socioloski pregled 35, no. 1-2 (2001): 127–42. http://dx.doi.org/10.5937/socpreg0101127m.

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11

Dibbets, Geert R. W. "Dutch philology in the 16th and 17th century." Historiographia Linguistica 15, no. 1-2 (January 1, 1988): 39–61. http://dx.doi.org/10.1075/hl.15.1-2.04dib.

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Summary Within a hundred years the first Dutch vernacular orthographies and grammars were published in the Netherlands, as contributions to the cultivation of the language. In a number of these books the authors assumed the independence of the several Dutch dialects; in other publications we find the tendency towards a cultivated language, or we see that the authors started from the existence of a Refined Standard Dutch. However that may be the orthographists and grammarians aimed at the cultivation of written and spoken Dutch. Generally the grammarians did not pay much attention to two traditional areas of the grammar: orthographia and prosodia, but the etymologia was stressed: the theory of the parts of speech, and – to a lesser degree – the syntaxis. The influence of Latin grammar on Dutch was enormous, but could not prevent particularly van Heule (1633) and Leupenius (1653) from following their own course, for the most part within the traditional framework. In doing so the grammarians based themselves on the language usage, in which the nature of the language was given a concrete form.

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12

Li, Weixuan. "Innovative Exuberance: Fluctuations in the Painting Production in the 17th-Century Netherlands." Arts 8, no. 2 (June 18, 2019): 72. http://dx.doi.org/10.3390/arts8020072.

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The surprising and rapid flowering of Dutch art and the Dutch art market from the late 16th century to the mid-17th century have propelled scholars to quantify the volume of production and to determine the source of its growth. However, existing studies have not explored the use of known paintings to specify and visualize the fluctuations of painting production in the Dutch Republic. Employing data mining techniques to leverage the most comprehensive datasets of Netherlandish paintings (RKD), this paper visualizes and analyzes the trend of painting production in the Northern Netherlands throughout the 17th-century. The visualizations verify the existing observations on the market saturation and industry stagnation in 1630–1640. In spite of this market condition, the growth of painting production was sustained until the 1660s. This study argues that the irrational risk-taking behavior of painters and the over-enthusiasm for painting in the public created a “social bubble” and the subsequent contraction of the production was a market correction back to a stable state. However, these risk-taking attitudes during the bubble time spurred exuberant artistic innovations that highlight the Dutch contribution to the development of art.

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13

Galtsin, Dmitrii D. "Froben Prints and Polemics on Religion in Early Modern Eastern Europe." Vestnik of Saint Petersburg University. History 67, no. 2 (2022): 578–98. http://dx.doi.org/10.21638/11701/spbu02.2022.216.

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The article explores the Froben prints stored at the Rare Books Department of the Library of the Russian Academy of Science (Biblioteka Akademii Nauk) in Saint Petersburg. For three generations in the 16th century, Basel printers the Frobens influenced European intellectual life like no other publishing establishment, contributing to the spread of early Latin and Greek Christian literature, which determined both the development of theology and the humanities. Some copies of Froben prints are conspicuous for the history of their use which is intrinsically connected with various kinds of religious polemics in 16th and 17th century Eastern Europe. The focus of the article is the copies of Froben’s Opera omnia of St Augustine which underwent censorship in monastic libraries of the Polish-Lithuanian Commonwealth in the 16th and 17th century. The article traces the history of a number of Froben copies which belonged to notable Polish Protestants of the 16th and 17th centuries (Andrzej Trzecieski, Nicholas Radziwill the Black (“Czarny”), Andrzej Dobrzanski). The examination of the connections of Eastern European Protestants, which enabled vigorous exchange of books with Western Europe, bringing, for instance, a book from the library of the great Dutch cartographer Gerhard Mercator to the hands of a provincial Polish pastor, is carried out. Finally, the article addresses the marginalia left by Simeon of Polotsk on one of his books. These marginalia throw some new light on the question of Simeon’s genuine theological views. By examining the history of the copies from the Library of the Russian Academy of Science through the marginalia left in the 16th and 17th centuries by people of various religions, the article assesses Froben copies as a source on confessional and intellectual history of the period.

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14

Godlewski, Włodzimierz. "Archaeological and architectural evidence of social change in 13th–17th century Dongola." Polish Archaeology in the Mediterranean 27, no. 1 (April 11, 2018): 617–43. http://dx.doi.org/10.5604/01.3001.0013.2445.

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The article reviews the body of archaeological and architectural evidence for social transformation taking place in Dongola during the period from the end of the 13th through the end of the 17th century, the uppermost stratum uncovered by Polish archaeologists excavating the ruins of the medieval seat of Makurian kings. Domestic architecture from the late 14th through 17th centuries and the artifactual finds from these dwellings, which were built on top of the ruins of the Makurian capital, demonstrate the character and extent of changes in the education, culture and religion of the inhabitants of the city from the Funj period

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15

Abdul Malik, Mohd Puaad, and Faisal @. Ahmad Faisal Abdul Hamid. "Penulisan Karya Melayu Islam Klasik Abad Ke-17: Perbincangan Karya-Karya Terpilih." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 181–92. http://dx.doi.org/10.22452/jat.vol17no2.14.

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This article discusses the involvement of Malay ulama in the production of religious books or also known as kitab kuning, especially fiqh books in the 17th century. This century, as stated by some local historians, is the beginning of the development of classical Malay books in various fields including religion. The discussion in this article is focused on two things namely the development of writing religious books, focused on fiqh books in the 17th century, while the second case reviews two sample books that have been written in the 17th century namely (1) the Sirat al-Mustaqim and (2) the Mir'ah al-Tullab fi Tashil Ma'rifah Ahkam al-Shari'ah li Mulk al-Wahhab. From the discussion of the above, it can be concluded that the activity of writing classical Malay religious works developed along with the activity of writing in other fields including the fields of Malay literature, Sufism, Malay and Islamic history, Quran and Islamic medicine.

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16

Seitschek, Hans Otto. "Totalitarianisms as political religions in the 20th century." Pro Publico Bono - Magyar Közigazgatás 9, no. 2 (November 24, 2021): 44–67. http://dx.doi.org/10.32575/ppb.2021.2.3.

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Despite all contents of secularisation, a certain kind of religious element is important in every modern totalitarian system, like Communism or National Socialism. Therefore, totalitarian systems can be regarded as political religions. The following historical and philosophical reflections on the history of ideas of political religions will contain three major parts: First, early uses of the concept ‘political religion’ by Campanella and Clasen in the 16th and 17th centuries will be considered, then the interpretation of totalitarianism as political religion will be analysed, with regards to Eric Voegelin, Raymond Aron and several ramifications, and finally, the perspective of political messianism in Jacob Leib Talmon’s work will be discussed.

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17

Zaret, David. "Religion and the Rise of Liberal-Democratic Ideology in 17th-Century England." American Sociological Review 54, no. 2 (April 1989): 163. http://dx.doi.org/10.2307/2095788.

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18

Kuha, Miia. "Popular Religion in the Periphery. Church Attendance in 17th Century Eastern Finland." Perichoresis 13, no. 2 (October 1, 2015): 17–33. http://dx.doi.org/10.1515/perc-2015-0008.

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Abstract On the fringes of post-Reformation Europe, church and state authorities faced problems in enforcing church attendance. In the Swedish kingdom, religious uniformity was seen as vital for the success of the state after the Lutheran confession had been established, and absences from church were punishable by law. The seventeenth century saw significant tightening of legislation relating to church absences and other breaches of the Sabbath, and severe punishments were introduced. Despite considerable deterrents, it was sometimes difficult to control local inhabitants: absence cases were regularly brought before the local courts in Eastern Finland, where authorities were hampered by a combination of geographical distance and a highly mobile population. In this article, popular church-going practices are studied with an approach inspired by historical anthropology. In popular practice church attendance was required only on the most important holy days of the year, whereas on Sundays and prayer days, work or leisure were considered socially acceptable pursuits. Explanations of nonattendance should not only make reference to trying conditions: in certain situations people would travel long distances to church, despite the obvious difficulties they faced. Popular religious traditions and old conceptions of sacred time also affected behaviour among peasants. The great holy days of the year formed a ritual cycle, the aim of which was the maintenance of good relations with the supernatural. For the success of oneself and one’s household, it was more important to follow the norms of popular culture than the orders of the authorities.

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19

Können, G. P., and T. Brandsma. "Instrumental pressure observations from the end of the 17th century: Leiden (The Netherlands)." International Journal of Climatology 25, no. 8 (2005): 1139–45. http://dx.doi.org/10.1002/joc.1192.

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20

Enskat, Rainer. "Aufklärung – Wissenschaft – Religion. Zur Struktur unseres neuzeitlichen Spannungsfelds." Methodus 9, no. 2 (2020): 109–44. http://dx.doi.org/10.5771/0718-2775-2020-2-109.

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Our modern world is - at least, since the 17th and the 18th century - deeply structured, if not scattered by several not-reconciled, though classical traditions: By the Platonic-Socratic conception of enlightenment, by the lutheran reformation and the catholic counterreformation, by the Encyclopédie-tradition of science-specific enlightenment, by Rousseau‘s auto-critique of enlightenment and by Kant’s philosophical deepening of the human rights-tradion as essential part of the republican tradition.

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21

Ronnes, Hanneke. "The architecture of William of Orange and the culture of friendship." Archaeological Dialogues 11, no. 1 (June 2004): 57–72. http://dx.doi.org/10.1017/s1380203804001369.

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The grand houses and gardens of William of Orange (1650–1702) and his courtiers in Britain and the Netherlands are strongly influenced by the French style, itself associated with Louis XIV, who was actually William’s arch-rival. This paper explores that paradox by probing ideas of power and friendship in 17th-century court culture.

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22

Zillén, Erik. "Fable and Lutheranization in 16th and early 17th century Sweden." Reinardus / Yearbook of the International Reynard Society 21 (December 17, 2009): 201–17. http://dx.doi.org/10.1075/rein.21.14zil.

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This paper argues that the Reformation and the adoption of Lutheranism as a state religion had a great and lasting impact on the history of the Aesopic fable in Sweden. During the 16th and early 17th century, it is shown, the genre was explicitly Lutheranized and ascribed vital functions in the process of Lutheran confessionalization within the Swedish national state. In particular, it is demonstrated how the fable – following the models of Melanchthon and Luther – was used in the teaching of classical languages at school and, in the Swedish language, served as an instrument for the moral and religious education of the common people.

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23

Strohm, Christoph. "Religion und Recht in der Frühen Neuzeit." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, no. 1 (September 1, 2016): 283–316. http://dx.doi.org/10.26498/zrgka-2016-0112.

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Abstract Religion and Law in the Early Modern history. The devaluation of the canon law by Protestant Reformers promoted the system-oriented presentations of law based on Roman law. Also in ius publicum there is a significant majority of Protestant authors. The situation differs from natural law and law of nations where the discourse of the 16th century was broadly determined by Catholic authors, specifically by the so called Spanish late scholasticism. In the Spanish empire fundamental works on natural law and law of nations were created. This came to an end in consequence of a „re-theologisation“ of the judicial discourse in the Jesuit led Tridentine Counter- Reformation. During the 17th century - starting with Hugo Grotius (1625) - we see primarily Protestant authors in the field.

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24

CIOCANU, Sergius. "Lipovan wooden church in Chisinau (17th-20th centuries)." Arta 31, no. 1 (September 2022): 120–23. http://dx.doi.org/10.52603/arta.2022.31-1.17.

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The documents attest the presence in the city of Chisinau of the Lipovans (Russian Old Orthodox Believers) at the end of the 18th century. In the 18th century, the Chisinau’s Lipovans had their own wooden church, located at the south of the central market square of the city. It was seriously damaged by the fire which engulfed Chisinau during the military operations of 1788. Later, the wooden church was rebuilt in the same place. After the annexation of the eastern part of the Principality of Moldova by the Russian Empire, the Lipovan community was subjected to significant persecution by the tsarist authorities regarding to abridge freedom of their religion. This policy also had repercussion on the Lipovan church. During the 19th and 20th centuries, the church underwent several alterations and repairs that changed its appearance. In the middle of the 20th century, by the decision of the Soviet city authorities, this valuable object of the historical and cultural identity of the city of Chisinau was demolished.

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Hadi, Amirul. "THE TITLE KHALÎFAT ALLÂH IN 17TH CENTURY ACEH: Concept and Meanings." MIQOT: Jurnal Ilmu-ilmu Keislaman 45, no. 1 (August 21, 2021): 63. http://dx.doi.org/10.30821/miqot.v45i1.826.

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<p><strong>Abstract</strong>: This article attempts to study the use of the title ‘<em>khalîfat Allâh</em>’ in seventeenth century Aceh. The main bulk of this inquiry revolves around the concept and meanings of the title, which was adopted from the mainland of Islam. This study is historical in nature and it is done by employing the ‘descriptive analytical’ method. The description of the use of the title <em>khalîfat Allâh</em> and its relations with the Acehnese political structures will be investigated. This step is then followed by the ‘analytical’ part, in which the exploration of the Acehnese conception and the meanings of the title will be given. As a sultanate, Aceh was seen as a <em>khilâfah</em> in its own right in which God’s religion is to be implemented. As Such, the ruler’s task was not only to pursue the prosperity for the country and its people but also to foster God’s religion. Based on this tenet, the head of the state was to hold the title ‘<em>khalîfat Allâh</em>’, which simply meant the ‘deputy of God.’ By this very title a ruler was to possess both political and religious authority. Yet, by holding the religious authority did not necessarily mean that a ruler was a scholar of religion; it can be best described as a ‘religiously sanctioned authority’.</p><p><br /><strong>Abstrak</strong>: Artikel ini mengkaji penggunaan gelar ‘<em>khal</em><em>î</em><em>fat All</em><em>â</em><em>h</em>’ di kerajaan Aceh pada abad ke-17. Fokus utama dari penelitian ini berkisar tentang konsep dan makna yang terkandung dalam gelar dimaksud, yang diadopsi dari kawasan utama dunia Islam. Kajian ini berbentuk historis, dan ia dilakukan dengan menggunakan metode ‘deskriptif analitis’. Deskripsi mengenai penggunaan gelar <em>khal</em><em>î</em><em>fat All</em><em>â</em><em>h</em> dan hubungannya dengan struktur politik di Aceh ketika itu akan diinvestigasi. Langkah ini kemudian diikuti oleh bagian ‘analisis’, di mana eksplorasi mengenai konsep dan makna dari gelar ini akan dipaparkan. Sebagai sebuah kesultanan, Aceh dilihat sebagai sebuah <em>khil</em><em>â</em><em>fah</em> yang berdaulat di mana agama Allah diimplementasikan. Dengan demikian, tugas seorang penguasa tidak hanya mewujudkan kemajuan kerajaan dan kesejahteraan rakyatnya tetapi juga meliputi penegakan agama Allah. Atas dasar ajaran ini, kepala negara menyandang gelar ‘<em>khal</em><em>î</em><em>fat All</em><em>â</em><em>h</em>’, yang bermakna ‘wakil Allah’. Gelar ini memberikan makna bahwa seorang penguasa memiliki otoritas politik dan agama. Namun, kepemilikan otoritas agama tidak berarti bahwa penguasa adalah seorang yang ahli dalam bidang agama (<em>‘ulama’</em>); ia dapat dikatakan sebagai ‘otoritas yang memiliki nilai keagamaan.’ <br /> <br /><strong>Keywords:</strong> Aceh, sultanate,<em> khalîfat Allâh</em>, authority, politics, religion</p>

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Vasianina, Liudmila A. "JAPANESE RELIGION BELIEFS THROUGH PERCEPTION OF RUSSIAN COSMOGRAPHY AUTHORS OF THE 17TH CENTURY." Bulletin of the Moscow State Regional University (History and political science), no. 1 (2016): 90–96. http://dx.doi.org/10.18384/2310-676x-2016-1-90-96.

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Palma, Jose-Alberto, and Fermin Palma. "Maternal Breastfeeding or Wet Nursing? Religion, Persecution, and Ideology in the 17th Century." Breastfeeding Medicine 15, no. 12 (December 1, 2020): 756–58. http://dx.doi.org/10.1089/bfm.2020.0255.

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28

Kim, Myung-Eun, and Soo-Jeong Bae. "A Study on Orientalism in the Paintings of Delft School in 17th Century Netherlands." Journal of the Korean Society of Costume 65, no. 8 (December 31, 2015): 136–50. http://dx.doi.org/10.7233/jksc.2015.65.8.136.

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29

Piatt, Thomas W. "The Conflict of Science and Religion: A Confusion Re-Visited." Journal of Interdisciplinary Studies 2, no. 1 (1990): 22–38. http://dx.doi.org/10.5840/jis199021/22.

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From roughly the 16th century onwards, religiously oriented persons have engaged in what might appear to be a losing battle against the scientific community. With each new success of scientific explanation, religious traditionalists have been forced to either renounce or radically reinterpret doctrines which were previously regarded as "factual descriptions" of the way the world is. The situation just described has been changed by recent advances in the philosophy of science. The present view of the status of scientific explanation as found in such thinkers as Feyerabend, Goodman, and Von Fraasen is a far cry from the 17th-19th century respresentational realism. This raises the possibility that we need to reassess the relationship of religious assertions to scientific assertions.

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30

van der Pol, Frank. "Religious Diversity and Everyday Ethics in the Seventeenth-Century Dutch City Kampen." Church History 71, no. 1 (March 2002): 16–62. http://dx.doi.org/10.1017/s0009640700095147.

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In the century when heretics in the Netherlands were persecuted, the Dutch Revolt occurred, and events took place that ultimately led to the National Synod of Dordrecht (1618–19), religion and society were clearly interwoven. Research on this period is characterized by an interdisciplinary approach, such as the one used, to remarkable effect, in the recent studies on the cities of the Reformation (Städteforschung). In the Netherlands, the study of the Reformation in urban settings has also become an important field, one in which both church and “secular” historians have made valuable contributions. Historical work on the period after the Synod of Dordrecht displays, however, far less interest in the relationship between religion and society. Despite this shift in historical focus, religion remained a formative factor in the public life of the Dutch Republic long after 1620. The established church retained its central position in society and continued to influence the design and the development of Dutch culture. The religious community regarded its norms as the basis of civil society. The church wanted to create a social practice in which religion played an influential role in urban life and in the ethics of everyday living.

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31

Van Wieringen, Archibald. "Dichotomy between Religion and Science from the Perspective of Bible and Exegesis." Theological Reflections: Eastern European Journal of Theology 20, no. 1 (July 28, 2022): 93–104. http://dx.doi.org/10.29357/2789-1577.2022.20.1.6.

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In fact, the rise of empirical approaches in the 16th and 17th century has led, on the one hand, to a dichotomy between empirical and non-empirical thinking, and, on the other hand, to a use of empirical methods for non-empirical questions (and sometimes the other way around). In this article, I wish to address both aspects related to theology, and to Bible and exegesis in particular.

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de Koning, Martijn. "From Turks and Renegades to Citizens and Radicals : The Historical Trajectories of ‘Good’ and ‘Bad’ Muslims in the Netherlands." Trajecta. Religion, Culture and Society in the Low Countries 29, no. 1 (July 1, 2020): 3–26. http://dx.doi.org/10.5117/tra2020.1.001.deko.

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Abstract In contemporary debates on religion and multiculturalism in the Netherlands, Islam is hypervisible as a ‘problem' originating from outside Europe ‐ the discussion of which draws a clear distinction between the ‘good’ and ‘bad’ Muslims. Yet, at the same time, almost no reference is made to the Dutch history of Islam and Muslims prior to World War II. Based on a study of the literature on the history of Islam and the Netherlands during the 16th and 17th centuries and covering the colonial rule of Indonesia and the rise of Indonesian communities in the Netherlands during the interwar period, I trace how the distinction between ‘good’ and ‘bad’ Muslims resonates throughout Dutch history. I show how the trope of ‘good’ and ‘bad’ Muslims can be found in different, and sometimes contradictory ways and was determined by the local and global interests of the ruling elites and their desire to maintain peace and order to prevent politically dissenting Islamic ideas and transnational movements from influencing local Muslims.

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Leertouwer, Lammert. "Primitive Religion in Dutch Religious Studies." Numen 38, no. 2 (1991): 198–213. http://dx.doi.org/10.1163/156852791x00123.

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AbstractIn the twentieth century, Dutch religious studies have been decisively influenced by two external factors: the vicissitudes of the Netherlands as a major colonial power and the gradually declining impact of theology upon the intellectual discourse. In this paper, the notion "primitive religion", representing an apposite test-case, is examined, as it is used by four influential scholars in the field: C.P. Tiele, G. Van der Leeuw, Th.P. Van Baaren and F. Sierksma.

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Becker, Sebastian. "Ein Markt für ökonomisierbares Wissen?" Zeitschrift für Historische Forschung: Volume 47, Issue 4 47, no. 4 (October 1, 2020): 629–62. http://dx.doi.org/10.3790/zhf.47.4.629.

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A Market for Economical Knowledge? On the Difficulties in Recruiting Technical-Economic Specialists in the 17th Century In 1624, Landgrave Moritz of Hesse-Kassel sent his chamber director Wilhelm of Craesbeke to the Netherlands. His task was to meet a number of people who had offered to bring secrets (secreta or Mittel) to his lands shortly before. The economy of Hesse-Kassel stood to benefit substantively from both. It was Craesbeke’s task to find out more and, wherever it seemed worthwhile, to negotiate with the men. The article reconstructs the challenges of recruiting technical-economic specialists in the 17th century. In doing so, it outlines the market for economic knowledge, the precarious status of this knowledge and the roles played by the various market actors. It shows the close connection between knowledge and the economy in the history of the early modern period and emphasizes the importance of competition for technical and economic knowledge in early modern politics.

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Maćkowska, Katarzyna. "PRZESTĘPSTWA I KARY W REGULACJACH PRAWNYCH NOWOANGIELSKICH KOLONII W AMERYCE PÓŁNOCNEJ W XVII WIEKU." Zeszyty Prawnicze 11, no. 2 (December 21, 2016): 279. http://dx.doi.org/10.21697/zp.2011.11.2.14.

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CRIMES AND PUNISHMENTS IN LEGAL REGULATIONS OF NEW ENGLAND COLONIES IN THE 17TH CENTURY Summary The subject of this article pertains to a colonial criminal law of New England colonies in 17th century. There are few studies on this matter, however the dominating aspects relates to a history of constitutional solutions. Comparison between normative aspect and examples of their application undoubtedly confirms some undemocratic background of colonial life. Moreover, contemporary interest in historical sciences seems to be increasing what should be sufficient reason for refreshing the older researches. Although New England colonies were founded under specific circumstances implied by relation between state and religion, they manager to set up a public system of criminal law. Nonetheless, colonists, while mainly focused on constitutional basis for their self-government, they used English and biblical paradigms for criminal regulations. One may find, however, that colonial documents consisted of rules describing a meaning of selected crimes and created relatively systematic catalogues. Detailed problems here analyzed are as following: general features of colonial criminal laws, crimes against a state and a government, against religion, against an individual and a property, against a family, crimes connected to administrative indications and selected instances of penalties.

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POPPEL, VAN F. "Religion and Health: Catholicism and Regional Mortality Differences in Nineteenth-Century Netherlands." Social History of Medicine 5, no. 2 (1992): 229–53. http://dx.doi.org/10.1093/shm/5.2.229.

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Sinclair, Nicola. "Foreshadowing the Reformation: Art and Religion in the Fifteenth-Century Burgundian Netherlands." Material Religion 13, no. 3 (July 3, 2017): 394–95. http://dx.doi.org/10.1080/17432200.2017.1335084.

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Wennemers, Sander, and Hilde Bras. "Surviving in Overijssel. An Analysis of Life Expectancy, 1812–1912." Historical Life Course Studies 10 (March 31, 2021): 156–61. http://dx.doi.org/10.51964/hlcs9586.

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The rise in life expectancy is one of the main processes of social change in the 19th century. In the Netherlands, regional differences in life expectancy, and their development, were huge. Therefore, studies on average life expectancy or studies, which examine the whole of the Netherlands do not fully capture the differential determinants of this process. This study focuses on social, economic, and geographic differences in life expectancy in 19th-century Overijssel using the Historical Sample of the Netherlands (HSN). Exploiting Cox regression, the influence of several factors on life expectancy are investigated. The article shows that birth cohort, urbanisation, and gender had an important relation with life expectancy in 19th-century Overijssel, while industrialisation, religion, and inheritance customs were not associated with age at death.

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Larsson, Lars Olof. "„Die vornehmsten Plätze und Gebäude, die in Danzig zu sehen sind“. Aegidius Dickmans Ansichten von Danzig 1617." Baltic Journal of Art History 20 (December 27, 2020): 81–107. http://dx.doi.org/10.12697/bjah.2020.20.03.

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The paper discusses a set of etchings depicting different buildingsin Gdansk (Danzig) and different parts of the city, first publishedin 1617. The artist was the little known Ægidius Dickman, active inGdánsk and probably also in the Netherlands in the first quarter ofthe 17th century. In the same year that these etchings were published,Dickman also finished a large birds-eye view of Gdánsk. The setof town views and the panorama were both republished by ClaesJanszoon Visscher in 1625.The author of the article discusses the relationship betweenDickman and Visscher and their collaboration on this project, aswell as their wider artistic relationship. Dickman seems to have beentrained in the Netherlands, the etchings proving his familiarity withVisscher´s topographical prints.

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Dekker, Rudolf. "Labour Conflicts and Working-Class Culture in Early Modern Holland." International Review of Social History 35, no. 3 (December 1990): 377–420. http://dx.doi.org/10.1017/s0020859000010051.

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SUMMARYFrom the 15th to the 18th century Holland, the most urbanized part of the northern Netherlands, had a tradition of labour action. In this article the informal workers' organizations which existed especially within the textile industry are described. In the 17th century the action forms adjusted themselves to the better coordinated activities of the authorities and employers. After about 1750 this protest tradition disappeared, along with the economic recession which especially struck the traditional industries. Because of this the continuity of the transition from the ancien régime to the modern era which may be discerned in the labour movements of countries like France and England, cannot be found in Holland.

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Van Belzen, J. A. "Religie, maatschappelijke structuur en individu: factoren in de Nederlandse godsdienstpsychologie, 1905-1956." Religie & Samenleving 6, no. 3 (December 1, 2011): 277–305. http://dx.doi.org/10.54195/rs.12992.

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Psychology of religion has a history of a hundred years in the Netherlands now, showing a number of peculiarities: whereas initially and for decades, Dutch scholars made no independent contributions to the development of the subdiscipline, after its first century this small country had the highest number of academic positions assigned to the psychology of religion. History also shows a clear caesura: exactly half a century after the introduction of the psychology of religion to the country the first professorial chair was established for the subject, an also internationally unique fact. This article concentrates on this first, forgotten half century: The few things in the Dutch field of the psychology of religion happened in a context of pillarization, yet without allowing for the formulation of clear relationships per pillar. Factors such as religion, the structure of society and individual personality in each case stood in unique relationships to one another, refuting general propositions on any confessional group and ‘its’ psychology of religion.

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Butel, Paul, and François Crouzet. "Empire and Economic Growth: the Case of 18th Century France." Revista de Historia Económica / Journal of Iberian and Latin American Economic History 16, no. 1 (March 1998): 177–93. http://dx.doi.org/10.1017/s0212610900007096.

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Among the colonial powers of the early modern period, France was the last to emerge. Although, the French had not abstained from the exploration of fhe New World in the 16th century: G. de Verrazano discovered the site of New York (1524), during a voyage sponsored by King Francis I; Jacques Cartier sailed up the St. Lawrence to Quebec and Montreal (1535). From the early 16th century, many ships from ports such as Dieppe, St. Malo, La Rochelle, went on privateering and or trading expeditions to the Guinea coast, to Brazil, to the Caribbean, to the Spanish Main. Many French boats did fish off Newfoundland. Some traded in furs on the near-by Continent. Moreover, during the 16th century, sporadic attempts were made to establish French settlements in «Equinoctial France» (Brazil), in Florida, in modern Canada, but they failed utterly. Undoubtedly, foreign wars against the Habsburgs, during the first half of the 16th and of the 17th centuries, civil «wars of religion» during the second half of the 16th century, political disorders like the blockade of La Rochelle or the Fronde during the first part of the 17th century, absorbed the attention and resources of French rulers, despite some ambitious projects, like those of Richelieu, for overseas trade. As for the port cities they tried to trade overseas but they were isolated and not strong enough (specially during die wars of religion) to create «colonies». Some small companies, which had been started in 1601 and 1604, to trade with the East Indies, were very short-lived, and the French did not engage seriously in Asian trade before 1664.

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Bernabé, Renata Cabral. "Fabian Fukan: as duas faces do cristianismo japonês." Estudos Japoneses, no. 34 (March 7, 2014): 122–34. http://dx.doi.org/10.11606/issn.2447-7125.v0i34p122-134.

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The 17th century Japanese experienced many changes in their lives. The pacification derived from the consolidation of the Tokugawa clan, brought with it many new rules, especially concerning religion. The prohibition of the Christianity, as well as the missionaries’ expulsion was an important facet of this new policy. In this article, we analyze two works by the same author, Fabian Fukan, about Christianity: one defending it and the other criticizing

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Nagy, Dorottya. "Minorities Within Minority: The Contribution of Lutheranism to the Richness of Inter-Ethnic Living Together in Transylvania (Romania)." Exchange 36, no. 4 (2007): 397–409. http://dx.doi.org/10.1163/157254307x225052.

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AbstractThis paper is a follow-up to a presentation given at the study-day 'Religion and Ethnicity in Transylvania' on the 17th of October 2006, organized by the section Kerkinactie of the Protestant Church in the Netherlands and Centrum IIMO (University of Utrecht). The article aims to present the positions and the functions of Lutheranism in the contemporary Transylvanian society. It formulates the thesis that Lutheranism in Transylvania has the potential for offering a major theological forum where inter-ethnic living together could be evaluated and explored with a responsibility and mission for the people of Transylvania which considers ethnic diversity not as maius malum but as maius bonum.

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Vetyukov, Vladimir A. "The Vietnamese weapons of the 17th century from the collection of the National Museum of Netherlands." Russian Journal of Vietnamese Studies 6, no. 1 (January 15, 2022): 52–62. http://dx.doi.org/10.54631/vs.2022.61-100179.

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This article is a first part of an investigation of rare and little-known items from the Oriental weapons collection of Admiral Cornelis Tromp (16291691), which are now on display in Rijksmuseum (Amsterdam). The Dutch investigators claim, that the wooden weapon-rack with the specimens of cold-weapons and firearms, as well as the additional accessories on it, originates from Tonquin (North Vietnam). The author undertakes research of the collections history and the problems of its attribution. The work indicates the probable path, by which the weapons could be brought to Amsterdam from Vietnam in the 17th century. The questions of the Dutch East India Company activities in Southeast Asia are touched in that aspect.

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Spierenburg, Pieter. "Plain lives in a golden age. Popular culture, religion and society in 17th-century Holland." History of European Ideas 17, no. 6 (November 1993): 815–17. http://dx.doi.org/10.1016/0191-6599(93)90124-9.

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Togoeva, Olga. "Jean Bodin and English Demonology of the 16th — 17th Centuries." ISTORIYA 13, no. 1 (111) (2022): 0. http://dx.doi.org/10.18254/s207987840019048-1.

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The article deals with the influence exerted by the famous French lawyer Jean Bodin on the English demonologists of the 16—17th centuries. Based on the material of demonological treatises and pamphlets published in the English Kingdom since the end of the 16th century, the author of the article traces the degree of familiarity of the English with the basic ideas of the “Demon-mania of Sorcerers” of Jean Bodin (1580). She notes four different principles of quoting “Demon-mania”: direct quoting with the mention of the author’s name and the title of the treatise; hidden borrowings; indirect quoting; and finally, “empty” references, when the appeal to the authority of Jean Bodin was not based on his own text. The undeniable familiarity of English demonologists with “Demon-mania” makes the author of the article also consider the question of the religion of Jean Bodin in order to understand why the British, who were already Protestants for the most part by the beginning of the 16th century, paid so much more attention to the work written by a Catholic.

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Salmon, Vivian. "Missionary linguistics in seventeenth century Ireland and a North American Analogy." Historiographia Linguistica 12, no. 3 (January 1, 1985): 321–49. http://dx.doi.org/10.1075/hl.12.3.02sal.

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Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few historians of linguistics have noted the extraordinarily interesting socio-linguistic situation in this period, when English Protestants and native-born Jesuits and Franciscans, revisiting their homeland covertly from abroad, did battle for the hearts and minds of the Irish-speaking population – nominally Catholic, but often so remote from contacts with their Mother Church that they seemed, to contemporary missionaries, to be hardly more Christian than the Amerindians. The linguistic problems of 16th-and 17th-century Ireland have often been discussed by historians dealing with attempts by Henry VIII and his successors to incorporate Ireland into a Protestant English state in respect of language, religion and forms of government, and during the 16th century various official initiatives were taken to convert the Irish to the beliefs of an English-speaking church. But it was in the 17th century that consistent and determined efforts were made by individual Englishmen, holding high ecclesiastical office in Ireland, to convert their nominal parishioners, not by forcing them to seek salvation via the English language, but to bring it to them by means of Irish-speaking ministers preaching the Gospel and reciting the Liturgy in their own vernacular. This paper describes the many parallels between the problems confronting Protestant missionaries in North America and these 17th-century Englishmen in Ireland, and – since the work of the American missions is relatively well-known – discusses in greater detail the achievements of missionary linguists in Ireland.

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Rydving, Håkan. "The Saami drums and the religious encounter in the 17th and 18th centuries." Scripta Instituti Donneriani Aboensis 14 (January 1, 1991): 28–51. http://dx.doi.org/10.30674/scripta.67195.

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From the end of the 17th to the middle of the 18th century much of the confrontation between indigenous Saami religion and Christianity was focused on the drums. The Saamis of both Denmark—Norway and Sweden—Finland had been christianized for decade. The main problem for the Church authorities turned out to be that of making the Saamis abandon their indigenous religious customs. From the end of the 17th century, an intense period of propaganda and coercion began to make the Saamis abandon these non Christian elements in their religion. For the Saamis, the drums represented their threatened culture, the resistance against the Christian claim to exclusiveness, and a striving to preserve traditional values. The drums had a twofold role to play in the religious encounter. They were both foci of the confrontation and sources documenting and structuring it. The fight between old and new beliefs is to some extent possible to follow in the records from the district and county courts. These records give us access to Saami arguments and views of the importance of the drums in Saami society. The function of the drums as instruments for a Saami description of the encounter is, however, difficult to make out. The drum figures are difficult to interpret and there are a number of alternative ways of understanding their meaning.

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Franaszek, Andrzej. "‘To look until your head starts spinning’." Werkwinkel 14, no. 1-2 (November 1, 2019): 9–36. http://dx.doi.org/10.2478/werk-2019-0001.

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AbstractThe article describes what kind of meaning the Polish poet Zbigniew Herbert drew from his many encounters with the Netherlands, its 17th-century painting, its history and a specific form of social norms. It provides the reader with a closer look at the subjective vision of Dutch culture presented by Herbert in the volume of essays, Still Life with a Bridle. It indicates that the poet has constructed a kind of utopia here, describing, among other things, the role of the artist and his commitment to society, and it confronts the poet’s vision with the opinions of contemporary art historians. Finally, it discusses two of Herbert’s unfulfilled intentions: books devoted to the works of Vermeer and Rembrandt, as well as reconstructing the chronology of Herbert’s subsequent journeys to the Netherlands: from 1967 to 1994.

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