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Downloaded4.0 License Church History Church History and and Religious Culture 100 (2020) 526–549 Religious Culture brill.com/chrc Unholy Territory French Missionaries, Huguenot Refugees, and Religious Conflict in the Dutch Republic David van der Linden Radboud Universiteit Nijmegen, Nijmegen, The Netherlands [email protected] Abstract This article studies the mission of French Discalced Carmelite friars in the seventeenth- century Dutch Republic. Established from 1647 onwards in The Hague, Leiden, and Amsterdam, the missionaries’ aim was to minister to the French-speaking Catholics of Holland, but they also sought to convert expatriate French Protestants as part of the wider Counter-Reformation campaign to win back souls lost to the Reformation. Despite conflict with the Walloon churches, however, the Carmelite mission was sur- prisingly successful in converting Huguenots to the Church of Rome, repatriating many of them to France in the wake of the Revocation. As such, this article sheds new light on the relationship between expatriate communities in Holland, arguing that the Dutch Republic was not only a safe haven for refugees, but also the scene of ongoing conflict between French Protestants and Catholics during the reign of Louis xiv. Keywords Discalced Carmelites – missionaries – Huguenots – Catholicism – Walloon churches – Counter-Reformation – religious conflict – Dutch Republic 1 Introduction In the summer of 1647, the Discalced Carmelite friar César de Saint Bonaven- ture left his convent on the Rue de Vaugirard in Paris and travelled to the Dutch Republic, which he had left 27 years earlier when he was still a small boy. As he neared the village of Cuijk, south of Nijmegen, father César tucked away © david van der linden, 2020 | doi:10.1163/18712428-bja10012 This is an open access article distributed under the terms of the cc by-ncDownloaded4.0 license. from Brill.com09/28/2021 09:33:27PM via free access unholy territory 527 his clerical habit and so entered Dutch territory incognito.1 His trip was not undertaken for nostalgic reasons, however: César had returned to establish a Carmelite mission in the Dutch Republic, both to serve the French-speaking Catholics who lived in the major cities of Holland, and to reclaim souls lost to the Protestant Reformation. Far from being a fool’s errand, the Carmelite mis- sion was highly successful, becoming a force to be reckoned with by Protestants in the Dutch Republic. The aim of this article is to study the twists and turns of this French Car- melite mission, which not only illuminates a little-known aspect of early mod- ern Dutch Catholicism, but also sheds new light on cross-confessional interac- tions in the Huguenot Refuge. For a long time, scholarship on the Dutch Refuge was rather inward-looking, written predominantly by Protestant authors who glorified the Huguenot past. The archival sources they relied on, moreover, resulted in histories that cover such topics as the institutional history of the Walloon churches, the integration of the refugees into Dutch society, and their contribution to economic and cultural activity.2 And although my own study of the Huguenot exile experience explored sermons, diaries, histories, and other personal testimonies to chart the lives of ordinary refugees, it focused almost exclusively on the refugee community, largely ignoring the interactions with other religious groups in the Dutch Republic, or between refugee centres across the Huguenot diaspora.3 In recent years, however, scholars have begun to explore the Huguenots from a transnational perspective, and to point out similarities to other refugee communities in the Dutch Republic, which accord- ing to Geert Janssen prided itself on its national identity as a “republic of the refugees.”4 Others have explored transnational networks of news and solidarity, arguing that Huguenot exiles consciously cultivated an identity as martyrs to persuade Protestant authorities to grant them privileges, organise collections, and support the restoration of the Edict of Nantes.5 1 Paris, Bibliothèque nationale de France (BnF), ms Fr. 25049, Traitté de la Mission des Carmes Déchaussez de France dans la Hollande, fols. 339v–340r. 2 See the article by August den Hollander in this special issue. For a wider overview of trends in Huguenot historiography: Bertrand Van Ruymbeke, “Le Refuge. History and Memory from the 1770s to the Present,” in ACompaniontotheHuguenots, ed. Raymond A. Mentzer and Bertrand Van Ruymbeke (Leiden, 2016), 422–441. 3 David van der Linden, Experiencing Exile. Huguenot Refugees in the Dutch Republic, 1680–1700 (Farnham, 2015). 4 Owen Stanwood, The Global Refuge. Huguenots in an Age of Empire (Oxford, 2020); Geert Janssen, “The Republic of the Refugees. Early Modern Migrations and the Dutch Experience,” HistoricalJournal 60 (2017), 233–252. See also Mathilde Monge and Natalia Muchnik, L’Europe des diasporas, xvie–xviiie siècles (Paris, 2019). 5 Susanne Lachenicht, “Refugees and Refugee Protection in the Early Modern Period,” Journal Church History and Religious Culture 100 (2020)Downloaded 526–549 from Brill.com09/28/2021 09:33:27PM via free access 528 van der linden Building on this new wave of scholarship, this article challenges the basic premise of Huguenot studies, namely that French Protestantism can be stud- ied in its own right. On the one hand, it uses the Carmelite mission as a lens to explore the interactions between French-speaking Protestants and Catholics in the Dutch Republic, while on the other it draws attention to the transnational religious networks that not only sustained religious solidarity, but also fuelled conflict during the reign of Louis xiv. The article argues that the interaction between French-speaking Catholics and Protestants in the Dutch Republic was one of ongoing confrontation that continued beyond the Revocation, mirror- ing the confessional struggle between the two faiths in France. Louis xiv’s early reign witnessed growing tensions between Huguenots and Catholics as the king sent out commissioners to examine complaints made by local clergy about vio- lations of the Edict of Nantes, and missionary orders increased their efforts to convert the Huguenots.6 The Carmelite mission that was established in Hol- land at precisely this juncture demonstrates that the anti-Protestant campaign reached well beyond the French heartland, turning the Dutch Republic into new mission territory for the Counter-Reformation. As such, this article brings together two recent strands in religious history: the widening scholarship on Huguenot refugees and a growing interest in the international character of the post-Tridentine Church. Most of what we know about the Carmelite mission in the Dutch Repub- lic derives from a manuscript history written by the order’s inspector-general, Louis de Sainte-Thérèse, who visited the Dutch mission in 1660 and subse- quently published the Annales des Carmes déchaussez de France in 1666.7 We also possess a series of first-hand missionary accounts gathered in the “Traitté de la Mission des Carmes Déchaussez de France, dans la Hollande,” a six-part manuscript that survives in the Bibliothèque nationale de France in Paris. It of Refugee Studies 30 (2017), 261–281; Andrew C. Thompson, “The Protestant Interest and the History of Humanitarian Intervention, c. 1685–c. 1756,” in Humanitarian Intervention. A His- tory, ed. Brendan Simms and D.J.B. Trimm (Cambridge, 2011), 67–88. See also the recent PhD dissertation by David de Boer, Religious Persecution and Transnational Compassion in the Dutch Vernacular Press, 1655–1745 (Ph.D. diss., Leiden University, 2019), chs. 3–4. 6 Élisabeth Labrousse, Une foi, une loi, un roi? La révocation de l’Édit de Nantes (Paris, 1990), 47–62; Keith P. Luria, Sacred Boundaries. Religious Coexistence and Conflict in Early-Modern France (Washington, D.C., 2005), 47–102; Joseph Bergin, The Politics of Religion in Early Mod- ern France (New Haven, 2014), 227–251. 7 Louis de Sainte-Thérèse, Annales des Carmes déchaussez de France, et des carmelites qui sont sous le gouvernement de l’ordre (Paris: Charles Angot, 1666). His manuscript is kept in Paris, Archives Nationales, L 932, no. 8. It has been published in multiple instalments as “Histoire de la Mission des Carmes déchaussés de la province de Paris en Hollande,”Études carmelitaines 3 (1913), 570–591; 4 (1914), 51–74, 205–224, 390–406; 10 (1920), 86–120, 256–294. Church History and Religious CultureDownloaded 100 from (2020) Brill.com09/28/2021 526–549 09:33:27PM via free access unholy territory 529 was compiled in 1714 by the Carmelite friar Ange de tous les Saints in Leiden, to chronicle the history of the Carmelite mission. The first four parts were com- pleted in December 1663 by the first Leiden missionary, Pierre de la Mère de Dieu, who gave a general overview of the mission at the request of his supe- riors, but also recounted his personal experiences. Part five, written by Ange himself, offers a history of the Leiden mission, while the sixth and final part is a memoir composed by César de Saint Bonaventure on his mission in The Hague, which ends rather abruptly in May 1651.8 Of course, the hagiographi- cal tone of these accounts presents a problem to historians, but by juxtaposing them with sources produced by the Walloon churches, the Dutch authorities, and the French ambassadors to The Hague, this article seeks to overcome the implicit bias. The essay begins by discussing the origins of the Carmelite mis- sion in the Dutch Republic, before turning to the various conflicts between French-speaking Catholics and Protestants.The third and final section analyses the impact of the Revocation on the Carmelite mission, and considers the rela- tionship between the two communities more widely. 2 The Origins of the Carmelite Mission It was not at all evident that the Discalced Carmelites should consider the Dutch Republic vital mission territory, because in the wake of the Reforma- tion the remaining Catholic clergy had quickly established an underground network of priests and laywomen known as klopjes.
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