Eijnatten, Joris van. "The Burgess Generation: Dutch Academic Theologians and Religious Knowledge, 1760–1840." Nigel Yates, Editor. Bishop Burgess and His World. Culture, Religion and Society in Britain, Europe and North America in the Eighteenth and Nineteenth Centuries. University of Wales Press, 2007. pp. 63-64. ISBN978-0-7083-2075-4"The Burgess Generation". Accessed 23 March 2018.
asu.edu
repository.asu.edu
In a period when many believed that a formal relationship between the state and a particular denomination of religion was both beneficial and necessary, and a number of European states had acted in that way, another analysis of the meaning of tolerance in Dutch society puts forward this option: "While modern readers think of tolerance in terms of equality, early modern Europeans had a completely different conception. For them, tolerance was at best a begrudging acceptance or, more accurately, a refusal to use state power to force people to worship in a certain way." As the author goes on to say, "Tolerance, it was said, was 'long a loser’s creed.' Even during the Enlightenment, when reason was supposed to curb the excesses of the religious fanaticism that plagued the Reformation era, tolerance was uneven and sporadic. Only a few religious groups, such as the Anabaptists, truly advocated religious tolerance as central to their creeds. Most groups only tolerated ideas that did not stray too far from the standard religious tenets." (See Cleave, Peter van. Revolt, Religion, and Dissent in the Dutch-American Atlantic: Francis Adrian van der Kemp's Pursuit of Civil and Religious Liberty. Doctoral Dissertation, Arizona State University, 2014. p. 30.)"Revolt, Religion, and Dissent". Accessed 22 March 2018
The poem was published in 1782 showing under his name the text "aen wien de gouden eerpenning is toegewezen" ("to whom the gold medal has been awarded"). (See "Het Oorlog". Accessed 5 February 2018.)
bu.edu
open.bu.edu
For a detailed analysis of Dutch education policy and practice at this time and in the periods immediately before and after, see Glenn Jr, Charles Leslie. The myth of the common school. Dissertation, Boston University, 1987. pp. 87-141, 235-242, 513-524. "The myth of the common school" Accessed 4 February 2018.
colf-kolf.nl
This translation is incorrect. The game he played was called kolf which is a uniquely Dutch game, usually played indoors and sometimes on ice in Winter in which by four players using sticks closely resembling modern hockey sticks. Some regard it as a forebear of modern golf but there is no universal agreement on that. (KNBN Webmuseum "History of colf and kolf" Accessed 15 April 2018
dbnl.org
Beets, p. 31. The same opinion was expressed independently by others; for example, one official biographer wrote that after Maartensdijk van der Palm "never undertook the ministry again, especially because he, a good preacher, was a very poor pastor." (Digitale Bibliotheek voor de Nederlandse Letteren (DBNL). Blok, P. J., P. C. Molhuysen and H. E Knappert. (1921) "Palm, Johannes Henricus van der". Accessed 27 January 2018.)
Indeed, the name of Hendrik Arent Hamaker ( has emerged as a contemporary and close colleague of van der Palm's during his second period at Leiden University. (DBNL. Blok and Molhuysen, Nieuw Nederlandsch biografisch woordenboek. Deel 9, 1933. pp. 533-535. "Hamaker, Hendrik Arent" Accessed 5 February 2018.) A specialist in oriental languages especially Arabic, his involvement with Leiden began in 1817 and his full professorship in oriental languages ran from 1822 to 1835. Beets says he and van der Palm shared the teaching load of Hebrew grammar while Hamaker carried the full load of Arabic. This allowed van der Palm to concentrate on his specialty of philologico-critical investigation, especially of books of the Old Testament. (See p. 79.)
DBNL. Blok and Molhuysen, Nieuw Nederlandsch biografisch woordenboek. Volume 1, 1911. p. 817. "Ende, Adriaan van den". Accessed 22 March 2018.
Beets incorrectly claims that Rau was actually the Professor of Sacred Poetry and Rhetoric, but this is contraditcted by other sources (eg DBNL. Blok and Molhuysen. Nieuw Nederlandsch biografisch woordenboek. Deel 9, 1933"Rau, Sebald Fulco Johannes". Accessed 4 February 2018.
As one analyst points out, "The dominant Protestants did not accept Catholics – their enemies in the Reformation and in the war against Spain – and Jews as equals in the sense of the second definition of tolerance, but they tolerated them in the sense of the first definition and thus allowed them to practice their religion – even if the Catholics had to hide their churches in places like Amsterdam. This indulgence seems not to have been guided by any high principle of tolerance, but by pragmatism: Foreigners, whatever their religion, were good for the economy, and the same was true for peaceful coexistence instead of conflict. Moreover, elite Dutch merchants had learned to bargain and negotiate and become used to apply these practices also in politics. In pragmatic politics, nobody owns the truth; what is true has to be agreed upon, and when an agreement cannot be reached, it must still be possible to coexist according to the principle of live and let live." (Becker Uwe. "Dutch Tolerance: Something to learn from?" "Dutch Tolerance". Accessed 7 March 2018.
encyclopedievanzeeland.nl
See Encyclopedie van Zeeland (EZ). "Van de Perre". Accessed 23 January 2018.
Also called at different times Welzinge, Welsinge and Welsinghen. (See EZ "Welzinge"). Accessed 26 January 2018.
harvard.edu
college.harvard.edu
As it was then and remains today, liberal arts, the term derived from the Latin phrase ars liberalis, is the oldest classification of subjects in the European education process. It provided a way in which students were "broadly educated in the social sciences, the natural sciences and the humanities, as well as trained in a particular academic field of specialization called a concentration. (Harvard College. "Student & Residential Life"Archived 21 December 2022 at the Wayback Machine. In a philosophical sense, the term is built upon the idea that broad education enhances the dignity of each individual. (For a good explanation, read Chapter 3 of King, Margaret L.The Renaissance in Europe. Laurence King Publishing, 2003. ISBN978-1-85669-374-5. pp. 65-99.)
Take, for example, this glib statement in an historical overview: "Although Calvinist communities elsewhere incline to intolerance (New England, for example), the Dutch remain true to their republic's founding declaration in the 1579 Union of Utrecht- that "every citizen should remain free in his religion, and no man may be molested or questioned on the subject of divine worship." The freedom which they originally claimed for themselves, these Calvinists extend with admirable consistency to others." (Historyworld "History of the Netherlands". Accessed 4 March 2018.)
knaw.nl
resources.huygens.knaw.nl
Jongelen, Ton. "Bussingh, Johannes Wilhelmus." Biografisch lexicon voor de geschiedenis van het Nederlands protestantisme, Vol. 3. Edited by C. Houtman and others, KOK Publishers, 1998. pp. 68-9. ISBN978-90-242-4461-4. "Bussingh, Johannes Wilhelmus" Accessed 4 February 2018.
kzgw.nl
Known eventually as the Museum Medioburgense, its foundation was carried out in association with the Zeeland Society of Sciences of which van de Perre was a founding member. In its early years the main focuses of the museum were medicine, theology and applied science, later expanding into other areas. It attracted strong support from the States of Zeeland who saw its function as being beneficial to the region. The Society still operates and was given the title 'Royal' in the 20th century. (Royal Zeeland Society of Sciences. "History". Accessed 30 January 2018.
leidenuniv.nl
hoogleraren.leidenuniv.nl
Beets claims that van der Palm was approached about this position in early 1796 and that he declined.(p. 52). This appears to be contradictory to the university's records which show the appointment as being made on 1 December 1795 and van der Palm's oration being delivered on 11 June 1796. "Johan Hendrik van der Palm" Retrieved on 2 February 2018.
His disciplines are shown by Leiden University to have been Oostersche Talen en Hebreeuwsche Oudheden (Eastern Languages and Hebrew Antiquities). (See "Johan Hendrik van der Palm". Accessed 20 January 2018.)
Groffie, J. J. M.. "Een Feestrede van J. H. van der Palm" (An Official Address on J. H. van der Palm). Jaarboekje voor geschiedenis en oudheidkunde van Leiden en Omstreken 1967. Dissertation, pp. 123-132. "Een Festreede van J.H. van der Palm". Accessed 2 February 2018.
In a survey of Calvin's attitudes towards religious liberty, personal conscience and the law, US legal analyst Witte provides two contrasting images of Calvin. In the first, Calvin in his twenties and at the beginning of his reformation work is described as demonstrating "a bold and brilliant young mind at work." (pp. 15-16) By the time Calvin is in his early- to mid-forties, the picture changes. Or as Witte says, faced with alternative ideas from others or opposition to his views, "Calvin found little convincing in such criticisms, and in his later years – as his critics multiplied and insurrection in Geneva mounted – he defended his views with ever more bitter vitriol. (p. 31-32) (See Witte, Jr., John. "Moderate Religious Liberty: John Calvin and the Geneva experiment." Public Law & Legal Theory Research Paper Series, Research Paper No. 04-2. Emory University School of Law, 1996. "Moderate Religious Liberty". Accessed 9 March 2018.) A reading of Witte's study reveals that, overall, his overall assessment of Calvin is favourable, even though it reveals to way in which Calvin became more and more dogmatic in his views, especially when challenged by others. But that is not relevant to this survey of van der Palm. Indeed, how much van der Palm knew about the details of Calvin's life is not revealed. There can be no doubt that van der Palm would have studied Calvin's theology in depth, and to his moderate mind its dogmatic tone and content would not have attracted him.
tilburguniversity.edu
For an excellent overview of tolerance in this period, see Schuyt, Kees. "Tolerance and democracy". Dutch Culture in a European Perspective: Accounting for the Past: 1650-2000. Dutch Culture in a European Perspective, Volume 5. Edited by Douwe Fokkema and Frans Grijzenhout. Translated by Paul Vincent. Uitgeverij Van Gorcum, 2004. pp.113-132. ISBN978-90-232-3967-3. For an examination of 17th century Dutch Calvinist's approach to religious diversity, see Spaans, Jo. "Religious Policies in the Seventeenth-Century Dutch Republic". Calvinism and Religious Toleration in the Dutch Golden Age. Edited by Ronnie Po-chia Hsia and Henk van Nierop. Cambridge University Press, 2002. pp. 72-86. This source examines the experience of Catholics Parker: Charles H., Faith on the Margins: Catholics and Catholicism in the Dutch Golden Age. Harvard University Press, 2008. ISBN978-0-674-02662-9. The experience of Jewish immigrants in Dutch society is examined in Ruiter, Jan Jaap de. Jews in the Netherlands and their languages. "Tilburg Papers in Culture Studies, Paper 116", 2014. Accessed 10 February 2018.
uva.nl
pure.uva.nl
At a glance, the unification of former Orangists and Patriots under a House of Orange monarch seems odd; but as one commentator has written, "William I described himself as the natural successor of Charles V, with a mission to complete the aborted attempts of state formation in the Netherlands in the sixteenth century. However the Burgundian myth [that is, of a Burgundian pan-Netherlandish Golden Age] never really took hold as a dominant political memory in the new kingdom.… William's attitude toward the problematic Batavian and Neopolnic past can be described as an implicit politics of forgetting or oubli." (See Lok, M.. "The bicentennial of '1813-1815' and national history writing: remarks on a new consensus". Bijdragen en Mededelingen betreffende de Geschiedenis der Nederlanden, Volume 130, No 4, 2015. pp. 114-115. "The Bicentennial of '1813-1815". Accessed 2 February 2018.
vu.nl
research.vu.nl
Eijnatten, Joris van. "From Modesty to Mediocrity: Regulating Public Dispute, 1670-1840: The Case of Dutch Divines". Common Knowledge, Volume 8, Issue 2. Duke University Press, 2002. pp. 328. "From Modesty to Mediocrity" Accessed 28 February 2018.
web.archive.org
As it was then and remains today, liberal arts, the term derived from the Latin phrase ars liberalis, is the oldest classification of subjects in the European education process. It provided a way in which students were "broadly educated in the social sciences, the natural sciences and the humanities, as well as trained in a particular academic field of specialization called a concentration. (Harvard College. "Student & Residential Life"Archived 21 December 2022 at the Wayback Machine. In a philosophical sense, the term is built upon the idea that broad education enhances the dignity of each individual. (For a good explanation, read Chapter 3 of King, Margaret L.The Renaissance in Europe. Laurence King Publishing, 2003. ISBN978-1-85669-374-5. pp. 65-99.)
Indeed, van der Palm's classification as a moderate, and his position in terms of Calvinist doctrine, are well-illustrated in Schutte, J. A.. Groen van Prinsterer: His Life and Work. Translated by Harry van Dyke. Based on the 1977 edition with further revisions by the author. Publishers' Imprint, 2005. p. 8. At this time, 1824, van Prinsterer, aged 23, was a student at Leiden University where one of his teachers was van der Palm, and the two of them had become friends. Van der Palm's colleague on staff, Joan Melchior Kemper had died and there was discussion about van Prinsterer replacing him. As Schutte reports, "Kemper, Borger "Elias Annes Borger", van der Palm – the names indicate the climate of opinion that reigned in Leyden during Groen's university days: self-consciously Netherlandic, urbane, and Protestant in the sense of a watered-down Calvinism, above all liberal and moderate. reasonably confident in progress and perfectibility." While "watered-down" might be seen as meaning "uncommitted" or "without purpose", the picture that has already emerged of van der Palm indicates that he was quite the opposite. His mind was set on other objectives.
