The March of the Libertines
Jaar van uitgifte 2004
Nur1 685
Nur2 704
Reeks naam ReLiC
Status leverbaar
Taal Engels
Bindwijze ing
Bladzijdes 221
Reeks nummer 2
Plaats van uitgave Hilversum
Druk 1

'Wielema heeft een interessant boek geschreven. Zijn werk doet uitzien naar meer.' J.C. Vrielink in: Recensiebank historischhuis.nl. 'Overall, The March of the Libertines provides an excellent and detailed corrective to the usual account of Spinoza's influence.' In: Sixteenth Century Journal XXXVII (2006) 2, p. 635-637. 'This is a carefully researched, well written, and translated work that provides much material on a rather neglected aspect of religious history (...).' Ian S. Maclean in: Calvin Theological Journal 41 (2006), p. 169-172. 'De waarde van dit boek ligt vooral in de combinatie van uitgebreid archiefonderzoek, met name van kerkelijke archieven, en nauwgezette bestudering van de geschriften van al deze dissidenten.' J. van Sluis in: De zeventiende eeuw 21 (2005), p. 169. Ook gesignaleerd in: International Journal in Philosophy and Theologie 65 (2003), p. 387; De Groene Amsterdammer 4-2-2005, p. 43-44; Spiegel Historiael 40 (2005), p. 42, Trouw 22-5-2004; NRC 6-8-2004; Filosofie 14 (2004) nr. 4, p. 56-57.

The March of the Libertines

Michiel Wielema | 9065507779
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Beschrijving

Spinozists and the Dutch Reformed Church (1660-1750).
 

 

The march of the libertines investigates aspects of the struggle for greater intellectual freedom within the Dutch Reformed Church between 1660 and 1750. Inspired by the new philosophies of the seventeenth century, particularly Cartesianism and Spinozism, both professional theologians and lay believers took the liberty to question important elements of the established explanation of Reformed doctrine and to uphold their own interpretations. Church authorities, however, were unwilling to allow deviations from orthodoxy. They tried to stem the rising tide of free thought and what was regarded as antinomian 'libertinism' by means of church discipline as well as political measures. As a result, many critical believers felt persecuted and turned away from the church, setting up their own networks and organizing clandestine conventicles for religious meditation and discussion.