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Reusing Urban Convents As State Schools in Belgian Towns (1773‑1803) 1

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Reusing Urban Convents As State Schools in Belgian Towns (1773‑1803) 1 DOSSIER REUSING URBAN CONVENTS AS STATE SCHOOLS IN BELGIAN TOWNS (1773-1803) 1 REUSING URBAN CONVENTS AS STATE SCHOOLS IN BELGIAN TOWNS (1773-1803) REINOUT KLAARENBEEK PhD‑candidate at the department of Architecture, KU Leuven, Belgium [email protected] THOMAS COOMANS Professor at the department of Architecture, and Raymond Lemaire International Centre for Conservation, KU Leuven, Belgium [email protected] ABSTRACT The suppression of the urban convents in the Southern‑Netherlands occurred in three phases (1773, 1783/85, 1796) and ran parallel with a large transfer of societal functions to the new lay states. This contribution focuses on the urban and architectural consequences of the reuse of former convents to new schools for secondary education. Three case cities, Antwerp, Bruges and Brussels, are examined for the late Austrian (1777‑1792/93) and early French period (1792/94‑1803). The paper reveals firstly that reuse of convent buildings to educational purposes, only resulted in minor architectural changes because of its short‑lived character. The Theresian College in Brussels is a notable exception. Secondly, at the level of the urban block, differences in educational programs could result in division (Royal Colleges and Royal Boarding Colleges, 1777‑96) or (re) unification (Central Schools, 1796‑1803). Finally, locational choices in the crucial period following suppression could heavily have stirred further development, whether former convents were assigned as state school or not. KEYWORDS REUSE OF CONVENTS | EDUCATION | URBAN TRANSFORMATION | JESUITS | BELGIUM 2 RHASÉRIE W05 he ideas of the Enlightenment promulgated by the Austrian (1773‑94) and French Trulers (1794‑1815) over current‑day Belgium, brought about a definite change of relations between the church and the state. First, in 1773, Empress Maria Theresa of Austria suppressed the influential Society of Jesus. Second, in the years 1783‑85, Emperor Joseph II of Austria suppressed all the convents considered as lacking an immediate visible societal function. These ‘useless’ convents included almost all the contemplative religious institutes. Third, in 1796, the French Directory suppressed all remaining convents. These gradual suppressions resulted in a major redistribution of real estate properties and a deep transformation of the urban landscapes (Coomans & Klaarenbeek 2014, 151).1 The availability of numerous former convents offered instant opportunities to settle the new functions of the modern lay states such as schools, hospitals, orphanages, elderly houses, museums, courts of justice and prisons, as well as military infrastructure such as barracks, arsenals etc. Such reuse of former convents occurred not only in the Austrian Empire and in the French Republic, but in most secularized states in Europe (Coomans 2015, 85‑100). The case of Belgium, however, is exceptional because it combines the Austrian and French secularizations, and was followed by the Dutch anti‑Catholic rule (1815‑30) before the kingdom’s national independence in 1830. Along with health care and charity, education was secularized and re‑established in the context of the new lay states. The regimes were aware of the crucial role of education in socializing their citizens and training the new elite. Therefore, creating a network of secondary lay schools was a priority (De Vroede 1983a; De Vroede 1983b), and finding appropriate buildings was one of the first and most urgent needs. Since time and money, the two most important requirements for erecting new buildings, were generally not met, reusing existing school building was the only pragmatic alternative. The secondary educational infrastructure in the Southern Netherlands had been developed in the context of the Counter Reformation by the Jesuits and the Augustinians who transmitted the Roman Catholic identity to the elite youth in their urban colleges. From 1548 to 1645, the Jesuits had founded 17 colleges in the Southern Netherlands (Poncelet 1927; Deneef & Rousseaux 2012) and the Augustinians 20 colleges. (Fig. 1) With regard to the number of pupils and the public’s appreciation, the Augustinians were ranked second to the Jesuits, with whom they usually strongly competed. This paper aims to provide insight in the urbanistic‑ and architectural aspects of the reuse of former convents for state schools in the Southern Netherlands. The phenomenon will be analyzed at three levels: the town, the block and the buildings. First, at the level of the towns, literature and archival research2 enable to map the location of former and new schools, which will reveal aspects of continuity and discontinuity. Second, at the level of the building block, we will examine how the reuse for educational purpose stimulated the conservation of convent sites as wholes. Third, the transformation of the Jesuit complex in Brussels to a state college will offer a case study at the level of individual buildings. This paper focuses on the Austrian colleges from 1777 to 1794, and the French Central schools from 1794 to 1803 in the towns of Brussels, Antwerp, and Bruges. Theresian College and Royal Colleges (1777-94) The suppression of the Society of Jesus by Empress Maria Theresa’s ratification of the papal bull Dominus ac redemptor in 1773, left a considerable gap in the empire’s educational facilities. The empress was aware both of the potential harmful effects and the opportunity offered by this change. Therefore she commissioned the ‘Committee for the suppression of the Jesuits’ (Comité Jésuitique) to elaborate a plan for state education. In 1774, the committee proposed to demolish all former Jesuit colleges and build new state schools on the sites. This ‘tabula rasa’ plan was rejected on financial grounds (Weckx 1964, 22). A new plan proposed to reuse the former Jesuit college buildings; it was approved in 1777. In essence, the plan comprised the foundation of DOSSIER REUSING URBAN CONVENTS AS STATE SCHOOLS IN BELGIAN TOWNS (1773-1803) 3 one main ‘Theresian College’ (Collège Thérésien) in Brussels and 15 ‘Royal Colleges’ (Collège royal) and Royal Boarding Colleges (Collège-pensionnat royal), in the larger Belgian towns (Vanhoutte and Van der Eycken 2007). The Royal Commission for Education (Commission Royale d’Études) was responsible for the implementation of these new colleges as well as for selling all the other Jesuit properties. Choosing the location of the Royal Colleges at Antwerp and Bruges was not straightforward, since the former Jesuit properties offered several opportunities. In Antwerp, there were three distinct Jesuits complexes: 1) the main house with the great baroque church, presently at the Conscienceplein, 2) a boarding school (convictus), and 3) a High College (Grand Collège or gymnasium). This important Jesuit presence in Antwerp was due to the city’s location as a Catholic bulwark facing the Calvinistic Republic of the United Netherlands, and the strong need to articulate (religious) identity (De Landtsheer 1998). Logically, the boarding school presented the most appropriate and cheap location for a Royal College with a boarding school, but the state choose the former High College because of its optimal urban location. Moreover, the state did not want to see the city claiming such prestigious buildings (Brouwers 1976, 34).3 In Bruges, both the Flemish and the English Jesuits possessed buildings. Expelled from France in 1764, the English Jesuits had tried to restore their main continental college in Bruges and built a new ‘Small College’ in 1768 (architect Egidius Goddyn). The state preferred this new and well located building to the former Flemish Jesuits’ buildings.4 So, the former college of the English Jesuits became the new Royal College: the classrooms on the second floor and the storage at the attic were divided in order to create private dormitories for the boarding school.5 (Fig. 2, Fig. 3, and Fig. 4) After the Commission choose, the other former Jesuit sites in Antwerp and Bruges could be sold. In order to maximize profits, the complexes were divided in lots, a phenomenon that would develop in later Austrian and French suppressions as a common practice. The demarcation of the lots to be sold followed to a large extent the three components of a typical Jesuit complex: the church (ecclesia), the school (gymnasium or collegium) with classes and a theatre, and the house (domus) where the fathers lived (De Jonge 2010).6 Sometimes ancillary buildings formed a fourth lot (Genicot and Coomans 1991). When sold to different owners, these parts evolved autonomously and received different uses. In Bruges, the Jesuits church was maintained but the neighboring convent, owned by a rich man in 1778, was completely demolished and replaced by one of the town’s most notable examples of neoclassical residences (Beernaert and Esther 1991, 19). (Fig. 5) Fortunately, the magnificent baroque Jesuit churches of Antwerp and Bruges escaped destruction, were transferred to parish churches in 1779, and further used as places of worship. These inner‑city parishes proved to be sustainable since they are still existing. When reused as state Royal Colleges, former Jesuit properties where maintained as whole complex. This was rather a paradox, when compared with the initial demolition projects of the Committee for the suppression of the Jesuits. In Antwerp, the two‑courted complex of the High College offered space for a large military school side by side with a Royal College and boarding school (Brouwers 1976, 55‑60). In Brussels, the proximity to the expanding administrative center of the court contributed to the establishment of a range of administrative functions, including the seat of the Royal Commission for Education, in de former Jesuit buildings between 1773 and 1777. The Royal College at Aalst is another example of new building activity. Prominent neoclassical architects such as the architect of the court Louis Montoyer and Jan‑Baptist Simoens were involved in the design of a new wing (Van de Perre 2011, 68‑73). In Ghent, the Jesuit complex offered space for the Council of Flanders, while the church was used for sheltering canons (Brouwers 1980, 130‑131).
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