DUTCH KINGDOM HISTORY
🧩 Bea Mother of God
🧩 Honoré-de-Balzac-Gedenktafel
🧩 Koning Willem Of Orange III
🧩 William the Silent Orange
🧩 Kroniek der Lage Landen
🧩 Huwelijks Akte Hertog Hendrik
🧩 't Hof der Staten van Friesland
🧩 Die Legende Sankt Hubertus
🧩 De Amsterdamse Staats-Banketten
🧩 Het Gereformeerde Koninkrijk
't Zou kunnen dat toen koning Philips dit portret zag, hij met 'n prang in 't hart al voelde dat zijn nieuwe Vliesridder meer de natuur van een Souverein dan van een vazal bezat. Naar de gewoonte van de tijd liet Oranje als Vliesridder 'n legpenning door de rekenkamer slaan, 't vliespas benoemd ridderschap schonk velerlei en veelomvattende privileges, als soevereine rechtspleging, onschendbaarheid ten opzichte van de gewone justitie, de titulatuur van geboren raadsheer van de kroon en, wat bijzonder praktisch nut had, vrijheid van geld-beden.
't Scheen alsof Oranje, opgevoed tussen drie landen en twee godsdiensten die elkaar op vel en been bestreden, 't breekbare en 't vergankelijke van menselijke instellingen bereids besefte, want toen hij de spreuk op de legpenning koos, die zoals een dichtregel dat kan doen, haast onzegbare dingen wil uitdrukken, toen koos hij als inschrift: 'Gardez vous bien de mes-compte'. De spreuk hield een waarschuwing in, ze kon weleens niet uitsluitend voor de rekenkamer bestemd zijn geweest.
Op Oranje viel de keus om de rijksinsigniën in Frankfort over te dragen aan Karels broeder Ferdinand. 't Was op deze reis dat Oranje zijn moeder, Juliana, na lange jaren terugzag. Als een knaap van elf jaar was hij uit Dillenburg vertrokken, nu was hij een ongetrouwde man, veldheer en een aankomend staatsman. In Frankfort achterhaalden hem ongunstige berichten over de zondheid van Prinses Anna, hij brak zijn verblijf af en reisde ijlings naar Breda terug, waar hij nog net bijtijds kwam om bij 't sterfbed van zijn verloofde te staan. In de ochtend van 24 Maart 1558, tussen zes en zeven uur stierf de jonge Prinses Anna van Buren.
The sums that the church collected from the sale of indulgences were incredibly high, archbishoprics and bishoprics had large sums at their disposal, thanks to this income. The Pope supported the trade, because part of the sum flowed to him. The construction of the St. Peter's church, by Bramante, was financed by Pope Julius the Second and Leo the Tenth with indulgence money. Luther's honest and priestly heart was painfully affected by the impiety that clung to this fraud, after all, the confessional children suffered damage to their souls, they even counted the sacrament of confession lightly, because an indulgence could acquit someone of sinful thoughts and unsinful actions.
On 31 October 1517, the day before All Saints' Day, Dr Luther had ninety-five theses nailed up in the afternoon before the main door of the castle chapel in Wittenberg, they were written in Latin and the request was added to dispute the contents of these theses with the professor. His students read them approvingly and with the greatest excitement. They were the revelation of the fermenting thoughts. The art of printing dragged the theses into the full light of day, because the presses of Gutenberg printed edition after edition.
After the Wittenberg widow and students, the entire German people, both priests and laymen, read, pondered and discussed them. Approval flowed from all sides. The cool and otherwise so moderate Albrecht Dürer sent a batch of engravings and woodcuts to the unknown professor in Wittenberg as support. In a completely new way, people realized the meaning of the concepts of penance and punishment, justice and faith, sin and grace. It seemed as if the Lutheran theses had battered open a closed gate with a battering ram; an incomparably grand landscape lay open, waiting for the free man to walk it. New points of view opened up for the disputants.
The fierce opposition of the Church to the theses only confirmed and hardened Luther's protesting spirit, he continued to refute and explain, to preach fighting and to pray purely. The dispute between Martin Luther and his church grew into a controversy in all the purchase of indulgences in the, were improbably high, archbishoprics and bishoprics had, thanks to this income, large sums at their disposal.
The Pope supported the trade, because a part of the sum flowed to him. The construction of St. Peter's church, by Bramante, was financed by Pope Julius the Second and Leo the Tenth with indulgences. Luther's honest and priestly heart was painfully affected by the impiety that clung to this swindle, the confessors suffered damage to their souls, they even counted the sacrament of confession lightly, because an indulgence could acquit someone of sinful thoughts and sinful deeds.
On October 31, 1517, the day before All Saints' Day, Dr. Luther had ninety-five theses nailed up in the afternoon before the main door of the castle chapel in Wittenberg. They were written in Latin and a request was added to discuss the contents of these theses with the professor. His students read them approvingly and with the greatest excitement.
They were the revelation of the fermenting thoughts. The art of printing dragged the theses into the full light of day, for the presses of Gutenberg printed edition after edition. After the Wittenberg students, the entire German people, both priests and laymen, began to read, ponder and discuss them. Approval flowed from all sides. The cool and otherwise so moderate Albrecht Dürer sent a batch of engravings and woodcuts as support to the professor in Wittenberg, unknown to him.
Condemnation, papal Banbul, nothing could tame the Wittenberger, he continued to address his fellow countrymen in all principalities, 'Meine Deutschen', as he called them. As a person in hiding, Luther undertook the great work of the Bible translation. With more than usual strength he brought it to a successful conclusion in a very short time, driven by one burning thrust, it was not about his doctrine, but about God's Holy Word.
His Revelation lived in the Holy Scripture. Within a few months the translation of the New Testament was brought to a successful conclusion. His working power could not be broken, he knew that it was about the transcendent, about the imperishable. While translating he felt ever deeper into the Biblical concepts and in the meaning of text and words, his heart. When the work was finished, he no longer felt like the same man as the word sign, he was a reborn and a recreated. The language of his translation possessed a new, unheard-of expressiveness, it was the Saxon chancellery language, but also fluent, rich, flexible and above all very much alive. Farmer and nobleman, citizen and humanist found their language, the expression of their yearning heart, in Luther's words.
The believers, like the theses recently, began to read Luther's Bible with unusual eagerness. His German grew into the living language of a whole nation, in this biblical language they from then on thought and talk, write and compose, hum and sing. It was a powerful identification of Martin Luther and a whole nation. Dr. Luther told them that the Book of books had to be read as if it had been written yesterday, the Christian had to read it and read it again and again in order to learn to think and feel biblically. In his poetic language he wrote that what the pasture is to the animal, the nest to the bird, the water to the fish, the Bible is to man. But the new believers hardly needed any urging; when they reached the last chapter, they turned again to the first page of Genesis.
They were ablaze with reading zeal. Educated people boasted of having read the entire Bible many times. The Word and the Word alone became the power of spiritual life, the believers no longer needed to see the texts through the magnifying glass of a system, through the explanation of a dogma, nor within the context of a church tradition. They sought the answer in their own deepest hearts. The Bible became their business. Luther wrote polemical writings and commentaries on various books of the Bible, they were not primarily intended for theologians, but for his Germans.
The vulgarization of the Bible increased to such an extent that many a refined mind like Michel de Montaigne, a contemporary of Orange, complained that now everyone had an opinion about the Bible. It was no longer the clergy, but every believer who theologized and everyone joined in the discussion. A humanist of high refinement always found popularization questionable.
The Curia saw in Dr. Luther a noisy innovator who caused confusion among the faithful, who could turn law and discipline upside down. The discord among his followers, who called themselves Reformed, was the indisputable proof of this, one sect harassed and despised the other sect, riots took over. What is evangelical freedom?
Basically little else than loss of discipline and therefore a permanent basis for disunity and division. The common people started to participate in disputes instead of believing under doctrinal discipline. The Mother Church sharply warned and warned that in this way not only was the foundation of religion undermined, but that necessarily the state ran the risk of falling apart in the long run because of that same disintegrating spirit. Lutheranism undermined an authoritative authority.
Of all the activity that Luther unfolded in word and writing, he did not slacken, he was eruptive like a working volcano, masterly lightning he could curse and swear. He liked to use superlatives, which he then raised to a paradox. Not only did he attack abuses, but during the defense he discovered new truths, a new system, he conquered unknown insights, they formed the basis for a doctrinal Lutheran theology.
He criticized the faithful believers of the pope, the papacy, the mass, celibacy, he unfolded new truths about God's grace and God's love. In a sublime wealth of language he unmasked and revealed what was vain and empty. Some followers only partly agreed with him, they opposed their insight to his, the disputations began and with this the disputation, which would take on a dramatic character, the great battle for the explanation of the Lord's Supper, the deepest and most comprehensive sacrament of all churches on earth. A battle had begun that would never end.
When the Peasant War broke out in the middle of the twenties, a remarkable war without a leader, of the oppressed against the oppressors, a wild resistance of the low against the high, of the enslaved against the privileged, Luther took sides with the oppressed and accused the lords, but when the destruction, arson and plundering spread unchecked from province to province and high church authorities accused him of having provoked or at least inspired the rebelliousness of the peasants, when the peasants ran amok month after month and blindly believed that not only a church but also an empire could be purified, the now dismayed Luther condemned the peasants. He called them mad dogs and went over to the side of the high lords.
His popularity suffered a serious blow because of this shift, many people who had even praised his purification work in the church and the development of his doctrine outside the church, now no longer dared to go into business with him. But few of his followers understood that Luther did not want to be a party man in a political or social sense. He condemned merciless conduct at the low and high levels alike.
From then on Luther turned away from political life and its conflicts, he felt that his message was not primarily intended for the earthly community of people, he addressed himself only to the heart. He only wanted to distribute spiritual bread that builds up the mind. Every soul is subject to the powers placed over it, as Paul had already taught the Romans. On these words Luther built his church, he placed it under the national princes, under national state guardianship. From now on he strictly separated divine and worldly things.
Lutheranism had meanwhile been born. There was not only a Luther and his defense, there also arose a Lutheran man and in him lived the reformed thought. It fermented and worked in more and more shades and tints. The growth process of the Renaissance continued. Man grew into an individual and man accepted the loneliness that is the indispensable part of it. He was no longer just part of the crowd.
He wanted to read freely, to search freely and to judge, although he remained faithful to his church, he was no longer meek nor merely subordinate. Religious truths were given new life. The believing Lutheran felt himself standing before the Almighty, lonely and alone. He gradually discovered new feelings in his soul, the loneliness of death, the loneliness of life, the responsibility for both. And a longing for independence.
Group 8 of the Hugo de Groot school in Kampenhout made a special discovery during a school trip and visit to Loevestein Castle. Miss Hannah Eli of group 5 had organised a puzzle tour in collaboration with the Loevestein museum. During the search for Charlotte's teddy bear, the inattentive children in the sandbox of the playground made a surprising discovery, says curator Hans Smiths of the Loevestein Castle museum.
Hidden in the sand was an old plank, probably from an old bookcase that probably belonged to Hugo de Groot's stay at the Castle. Carved inscriptions were found on the half-decayed plank, which after investigation indicated that somewhere in the cellar of Loevestein Castle, a clue could be found that led to a very special book.
Further details are still missing. Furthermore, it is already clear, according to our reporter on site Gerry Fruithof, that it is a hidden gem within Dutch literature. This is a first edition of the book Willem de Zwijger. With notes and inscriptions that still need to be further investigated in further forensic research. According to an elated Hans Smiths of the Loevestein Castle Museum.
According to the curator Ben van Dongel of the Fries l e t t e r museum, this is a great find that has so far been underexposed in the museum's collection with regard to William of Orange. According to the curator, the renewed edition of the book Willem de Zwijger by Henriette L.T. de Beaufort will be made available to a wide audience.
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