аЯрЁБс>ўџ 35ўџџџ2џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџьЅС @ №ПХbjbj‘F‘F ."ѓ,ѓ,Хџџџџџџˆ:::::::NrrrrŽ N\№ІІІІІІІІлнннннн$LRž о:яІІяя::ІІgggя:І:Ілgялgg::gІš с\e4–Чrя:gл,0\g| )4| gNN::::| :gtІvTgpDД;ІІІNN$r] NNr ЬЧаФTV Parish Symposium 19 May 2007 Parish churches and the Catholic Imagination in the Dutch Republic Judith Pollmann As Willem Frijhoff has pointed out, many Catholic hopes and dreams in the Dutch Republic centered on the repossession of the churches that had been sequestered by the state and had been given to the Reformed to use. Two centuries after the parish churches had been taken away from them, Catholics still harboured hopes to reacquire their old buildings. This is rather peculiar, since compared to their English counterparts, Catholics in the Dutch Republic had many, and quite comfortable, settings in which they could worship together. After their expulsion from the old parish churches and despite the ban on Catholic worship, Catholic gathered in private homes with relative impunity. Although harassment and occasional arrests of priests did cause problems, in many places such gatherings managed to develop into regular communities, which gradully acquired their own dedicated spaces, the schuilkerken or ‘hidden’ churches. As is evident from their investment in ornamentation and furnishings, as well as in the actual fabric of such buildings, Catholics felt quite secure in their possession of their places of worship. Yet the new buildings were not considered to be a fit replacement for what Catholics had lost. The attitude of Dutch Catholics towards their lost sacred space was very ambiguous. While on the one hand, they considered their former buildings to have been desecrated, on the other, it seems that to Catholics, the medieval churches somehow retained their sacrality – even though they were in use by heretics and had been purged of imagery and sacramentals. This paper will explore why, then, so much of the Catholic imagination focused on the loss of their parish churches. First, it will show that Netherlandish Catholics, despite the loss of the old churches for worship, continued to use them for other purposes – they continued to try and access the lingering sacral powers of the buildings themselves, but also relied on them for marriages, baptisms and burials. Not only did this serve a constant reminder of their minority status; the need to use the old parish churches for burials, especially, forced Catholics to camouflage the confessional aspects of the way they treated their dead, and thereby heightened their stakes in the sequestered parish churches. The camouflage was necessary because the authorities restricted displays of Catholicity, but also because funerals were multiconfessional affairs, which forced Catholics to suppress aspects of their faith that might offend the non-Catholics in attendance. While funerals, on the one hand, were the one frequent public occasion at which Catholics made their presence felt, funeral rituals therefore represented a frustrating compromise. None of the public funerary rituals that Catholics had succeeded in salvaging was sacramental, and their priests were excluded from them; the rituals that were essential for the souls of the dead had to be performed in the privacy of Catholic homes. The ritual repossession of parish space could therefore be only surreptious and temporary, and was always constrained by rules and traditions that forced both Protestant and civic char acteristics onto what, to Catholics, was an occasion of religious and salvific significance. Most Catholics had no alternative but to take their dead into spaces that to them were both sacred and desecrated, in a manner that asserted their otherness, but that did not allow them to express its full spiritual significance. With such ritual picking at the scabs of the past, it is perhaps no wonder that it was sacred space, more than anything else, that kept the wound of dispossession open. 'ij{ A J Q R S ` м н §  $ . 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