Dirk van Miert – författare

The Emancipation of Biblical Philology in the Dutch Republic, 1590-1670 argues that the application of tools, developed in the study of ancient Greek and Latin authors, to the Bible was aimed at stabilizing the biblical text but had the unintentional effect that the text grew more and more unstable. Baruch Spinoza (1632-1677) capitalized on this tradition in his notorious Theological-political Treatise (1670). However, the foundations on which hisradical biblical scholarship is built were laid by Reformed philologists who started from the hermeneutical assumption that philology was the servant of reformed dogma. On the basis of this principle, they pushed biblical scholarship to the centre of historical studies during the first half of the seventeenth century.Dirk van Miert shows how Jacob Arminius, Franciscus Gomarus, the translators and revisers of the States'' Translation, Daniel Heinsius, Hugo Grotius, Claude Saumaise, Isaac de La Peyrère, and Isaac Vossius all drew on techniques developed by classical scholars of Renaissance humanism, notably Joseph Scaliger, who devoted themselves to the study of manuscripts, (oriental) languages, and ancient history. Van Miert assesses and compares the accomplishments of these scholars in textualcriticism, the analysis of languages, and the reconstruction of political and cultural historical contexts, highlighting that their methods were closely linked.

The Emancipation of Biblical Philology in the Dutch Republic, 1590-1670 argues that the application of tools, developed in the study of ancient Greek and Latin authors, to the Bible was aimed at stabilizing the biblical text but had the unintentional effect that the text grew more and more unstable. Baruch Spinoza (1632-1677) capitalized on this tradition in his notorious Theological-political Treatise (1670). However, the foundations on which hisradical biblical scholarship is built were laid by Reformed philologists who started from the hermeneutical assumption that philology was the servant of reformed dogma. On the basis of this principle, they pushed biblical scholarship to the centre of historical studies during the first half of the seventeenth century.Dirk van Miert shows how Jacob Arminius, Franciscus Gomarus, the translators and revisers of the States'' Translation, Daniel Heinsius, Hugo Grotius, Claude Saumaise, Isaac de La Peyrère, and Isaac Vossius all drew on techniques developed by classical scholars of Renaissance humanism, notably Joseph Scaliger, who devoted themselves to the study of manuscripts, (oriental) languages, and ancient history. Van Miert assesses and compares the accomplishments of these scholars in textualcriticism, the analysis of languages, and the reconstruction of political and cultural historical contexts, highlighting that their methods were closely linked.

Scriptural Authority and Biblical Criticism in the Dutch Golden Age explores the hypothesis that in the long seventeenth century humanist-inspired biblical criticism contributed significantly to the decline of ecclesiastical truth claims. Historiography pictures this era as one in which the dominant position of religion and church began to show signs of erosion under the influence of vehement debates on the sacrosanct status of the Bible. Until quiterecently, this gradual but decisive shift has been attributed to the rise of the sciences, in particular astronomy and physics. This authoritative volume looks at biblical criticism as an innovative force and as the outcome of developments in philology that had started much earlier than scientific experimentalism orthe New Philosophy. Scholars began to situate the Bible in its historical context. The contributors show that even in the hands of pious, orthodox scholars philological research not only failed to solve all the textual problems that had surfaced, but even brought to light countless new incongruities. This supplied those who sought to play down the authority of the Bible with ammunition. The conviction that God''s Word had been preserved as a pure and sacred source gave way to an awareness of acomplicated transmission in a plurality of divergent, ambiguous, historically determined, and heavily corrupted texts. This shift took place primarily in the Dutch Protestant world of the seventeenth century.

Scriptural Authority and Biblical Criticism in the Dutch Golden Age explores the hypothesis that in the long seventeenth century humanist-inspired biblical criticism contributed significantly to the decline of ecclesiastical truth claims. Historiography pictures this era as one in which the dominant position of religion and church began to show signs of erosion under the influence of vehement debates on the sacrosanct status of the Bible. Until quiterecently, this gradual but decisive shift has been attributed to the rise of the sciences, in particular astronomy and physics. This authoritative volume looks at biblical criticism as an innovative force and as the outcome of developments in philology that had started much earlier than scientific experimentalism orthe New Philosophy. Scholars began to situate the Bible in its historical context. The contributors show that even in the hands of pious, orthodox scholars philological research not only failed to solve all the textual problems that had surfaced, but even brought to light countless new incongruities. This supplied those who sought to play down the authority of the Bible with ammunition. The conviction that God''s Word had been preserved as a pure and sacred source gave way to an awareness of acomplicated transmission in a plurality of divergent, ambiguous, historically determined, and heavily corrupted texts. This shift took place primarily in the Dutch Protestant world of the seventeenth century.

The Emancipation of Biblical Philology in the Dutch Republic, 1590-1670 argues that the application of tools, developed in the study of ancient Greek and Latin authors, to the Bible was aimed at stabilizing the biblical text but had the unintentional effect that the text grew more and more unstable. Baruch Spinoza (1632-1677) capitalized on this tradition in his notorious Theological-political Treatise (1670). However, the foundations on which his radical biblical scholarship is built were laid by Reformed philologists who started from the hermeneutical assumption that philology was the servant of reformed dogma. On the basis of this principle, they pushed biblical scholarship to the centre of historical studies during the first half of the seventeenth century.Dirk van Miert shows how Jacob Arminius, Franciscus Gomarus, the translators and revisers of the States' Translation, Daniel Heinsius, Hugo Grotius, Claude Saumaise, Isaac de La Peyrère, and Isaac Vossius all drew on techniques developed by classical scholars of Renaissance humanism, notably Joseph Scaliger, who devoted themselves to the study of manuscripts, (oriental) languages, and ancient history. Van Miert assesses and compares the accomplishments of these scholars in textual criticism, the analysis of languages, and the reconstruction of political and cultural historical contexts, highlighting that their methods were closely linked.

Scriptural Authority and Biblical Criticism in the Dutch Golden Age explores the hypothesis that in the long seventeenth century humanist-inspired biblical criticism contributed significantly to the decline of ecclesiastical truth claims. Historiography pictures this era as one in which the dominant position of religion and church began to show signs of erosion under the influence of vehement debates on the sacrosanct status of the Bible. Until quite recently, this gradual but decisive shift has been attributed to the rise of the sciences, in particular astronomy and physics. This authoritative volume looks at biblical criticism as an innovative force and as the outcome of developments in philology that had started much earlier than scientific experimentalism or the New Philosophy. Scholars began to situate the Bible in its historical context. The contributors show that even in the hands of pious, orthodox scholars philological research not only failed to solve all the textual problems that had surfaced, but even brought to light countless new incongruities. This supplied those who sought to play down the authority of the Bible with ammunition. The conviction that God's Word had been preserved as a pure and sacred source gave way to an awareness of a complicated transmission in a plurality of divergent, ambiguous, historically determined, and heavily corrupted texts. This shift took place primarily in the Dutch Protestant world of the seventeenth century.

In 1632, the Amsterdam regents founded an Athenaeum or 'Illustrious School'. This kind of institution provided academic teaching, although it could not grant degrees and had no compulsory four-faculty system. Athenaeums proliferated in the first century after the Dutch Revolt, but few of them survived long. They have been interpreted as the manifestation of an evolving vision of the role of a higher education; this book, by contrast, argues that education at the Amsterdam Athenaeum was staunchly traditional both in methods and in substance. While religious, philosophical and scientific disputes rocked contemporary Dutch learned society, this analysis of letters, orations and disputations reveals that a traditional and Aristotelian humanism thrived at the Athenaeum until well into the seventeenth century.