Negotiating Differences: Word, Image and Religion in the by Els Stronks

By Els Stronks

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See on this matter Westerink 2002: 61, 116, 118 and 127. 16 See for an analysis of Calvin’s ideas on these issues Dyrness 2004: 62–89. 17 They are needed to transform the impressions of the ‘outer senses’ into sensible insights. 19 The human intellect should, according to Teellinck, be completely dedicated to the study of God’s Word. 20 The human eye should therefore not be focused on whatever is visible, but on the Bible. In a prayer book titled the Lust-hof der christelicker gebeden (1622) [Pleasure Garden of Christian Prayers], Teellinck refers to the Bible as a mirror, which can be used to examine oneself.

Antwerpen: Christophe Plantin, 1593. 22 chapter one When relevant, the literary production in the neighboring countries of the Republic—especially England, the Southern Netherlands and Germany—will be contrasted and compared to the Dutch production to highlight the specifics of the Dutch situation. The historical context will also be taken into account when relevant, for instance when historic figures or events are referred to as authorities. The arguments and opinions of seventeenth and eighteenth century Dutch authors were more often than not an echo of previous discussions.

16; and Michalski 1993: esp. 71. Landscapes, portraits and still lifes were to become the specialities of Dutch painters and engravers, be it as a direct result of Calvin’s preferences or not. 6 Also, in the sixteenth century, the process of revising and exchanging opinions on the issue of word, image and religion in the Low Countries was influenced by discussions carried out in literature. See for an analysis of the sixteenth-century situation, Crew 1978; Freedberg 1982: 133–153; Freedberg 1988: Chapter 3, and Adams 2007: 457–464.

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