Clandestine church

Last updated December 14, 2023

A clandestine church (Dutch : schuilkerk), defined by historian Benjamin J. Kaplan as a "semi-clandestine church", is a house of worship used by religious minorities whose communal worship is tolerated by those of the majority faith on condition that it is discreet and not conducted in public spaces. Schuilkerken are commonly built inside houses or other buildings, and do not show a public façade to the street. They were an important advance in religious tolerance in the wake of the Reformation, an era when worship services conducted by minority faiths were often banned and sometimes penalized by exile or execution.^[1]

History

According to historian Benjamin Kaplan, clandestine churches became common in Europe in the wake of the Reformation as a way for governments to permit a degree of religious toleration for minority Christian denominations and Jews. Both political and religious considerations frequently led governments to ban all worship not sanctioned by the state, and in many countries, members of minority religions worshiped together in total secrecy, risking punishment by the state. However, such a regime was frequently difficult to enforce, and as a result, while many jurisdictions permitted only one form of worship, authorities knowingly permitted members of minority faiths to worship privately. In others, the law permitted public worship by minority faiths, but only if it was more or less invisible to the general public.^[1]

The 1648 Treaty of Osnabruck, part of the Peace of Westphalia, specified three types of worship: "domestic devotion", public religious services ("exercitium religionis publicum"), and private religious services ("exercitium religionis privatum"). It is into this last category that clandestine churches fall. These churches were characterized by group religious services carried out by clergy "in their own houses or in other houses designated for the purpose," and not "in churches at set hours."^[1] Kaplan writes that the pretense of clandestinity "enabled Europeans to accommodate dissent without confronting it directly, to tolerate knowingly what they could not bring themselves to accept fully."^[1]

In a surviving Dutch document from 1691, the Regents of the City of Amsterdam specified the terms under which a Catholic church, called the Glabais, could be built by the Franciscans "to avoid giving any offense." The entrance must not be on the Jodenbreestraat, but "behind" on a lesser thoroughfare, the Burgwal. There would be no parking of sleds on the Jodenbreestraat. There was to be no "waiting for another person" on the street after services. The priest was responsible for seeing that no beggars came to ask the worshipers for alms. Services were timed so that there would be no chance of Roman Catholics offending Protestants by meeting them in the streets on their way to Dutch Reformed churches. And, finally, the Catholics must not walk to church in groups, nor carry prayer books, rosaries, or "other offensive objects" in a manner that made them visible to Protestant eyes. Kaplan regards these requirements as typical of those in effect across Europe wherever clandestine churches were permitted.^[1]

In 1701, the intendant of Alsace, Félix Le Pelletier de La Houssaye ruled against a complaint brought by an abbe, writing that "The worship which the Jews established in Reichshoffen is not as public as one would have you believe. There is no synagogue per se, only, by a custom long established in this province, when there are seven Jewish families in one locale, those who compose them assemble, without scandal, in a house of their sect for readings and prayers."^[1] A line was crossed when an actual building was erected as a prayer house, as the Jews of Biesheim, Wintzenheim, and Hagenthal discovered when each community had a newly built synagogue razed by the Conseil Souverain of Alsace in the 1720s.^[1]

Although early clandestine churches were makeshift spaces, by the 17th century some, usually Catholic, churches had constructed elaborately decorated baroque interiors.^[2] Artists who painted works commissioned by clandestine churches include Gerard van Honthorst, Abraham Bloemaert, Jan Miense Molenaer, Pieter de Grebber, Claes Corneliszoon Moeyaert and Jan de Bray.^[2]

In 1781, under the Patent of Toleration, the Austrian Empire for the first time instituted limited legal toleration of minority faiths, permitting them to conduct "private religious exercises" in clandestine churches.^[1] Emperor Joseph II's Patent specified that these clandestine churches might not ring a bell or build bell towers or any public entrance on the street.^[1] Vienna's Stadttempel, a synagogue built in 1825 with an extremely handsome interior, is an excellent surviving example. It is completely concealed in the interior of a block of residential buildings.^[3]

Types

Some are freestanding buildings constructed in rear courtyards. What they share is that they are not readily recognizable as houses of worship by passersby. Such churches were built in large numbers during the time of the Dutch Republic for use by Catholics, Remonstrants, Lutherans, and Mennonites. In cities schuilkerken were especially established in houses and warehouses, whereas in the countryside such churches generally had the appearance of a shed and so became known as Schuurkerken (barn churches).^[1] All clandestine churches of necessity lacked exterior markers that would identify them as churches; they had no bells, towers, steeples, crosses, icons or exterior architectural splendor.^[1]

Rural

St. Ninian's Church, Tynet, Scotland, is a typical, rural clandestine Catholic church. Built in 1755, it resembles a long, low barn.^[1] It is a dramatic contrast with its replacement, St. Gregory's Church, Preshome, Scotland, the first openly Catholic church to be built in Scotland after the Reformation, whose proud Italian Baroque façade with the date in Latin, "DEO 1788", announces its Catholicism to the world.^[1]

Freestanding urban

Amsterdam's Vrijburg (1629) is a typical freestanding, urban clandestine church. It is built at the center of the block, completely surrounded by houses on all four sides, so that it neither fronts on, nor is visible from, any public street.^[1]

House churches

The church Ons' Lieve Heer op Solder in Amsterdam, currently a museum, is a notable example of a house Catholic church.^[1] A Jewish house synagogue survives in Traenheim in Alsace. It is an upstairs room in a half-timbered house renovated for use as a place of public worship in 1723 over the "vociferous" objections of the town's pastor but with the permission of the government. The room still has Hebrew prayers on the walls.^[1]

Related Research Articles

Freedom of religion or religious liberty is a principle that supports the freedom of an individual or community, in public or private, to manifest religion or belief in teaching, practice, worship, and observance. It also includes the right not to profess any religion or belief or "not to practise a religion".

A chapel is a Christian place of prayer and worship that is usually relatively small. The term has several meanings. First, smaller spaces inside a church that have their own altar are often called chapels; the Lady chapel is a common type of these. Second, a chapel is a place of worship, sometimes non-denominational, that is part of a building, complex, or vessel with some other main purpose, such as a school, college, hospital, palace or large aristocratic house, castle, barracks, prison, funeral home, cemetery, airport, or a military or commercial ship. Third, chapels are small places of worship, built as satellite sites by a church or monastery, for example in remote areas; these are often called a chapel of ease. A feature of all these types is that often no clergy were permanently resident or specifically attached to the chapel.

Religious toleration may signify "no more than forbearance and the permission given by the adherents of a dominant religion for other religions to exist, even though the latter are looked on with disapproval as inferior, mistaken, or harmful". Historically, most incidents and writings pertaining to toleration involve the status of minority and dissenting viewpoints in relation to a dominant state religion. However, religion is also sociological, and the practice of toleration has always had a political aspect as well.

Toleration is when one allows, permits, or accepts an action, idea, object, or person that one dislikes or disagrees with.

The Stadttempel, also called the Seitenstettengasse Temple, is the main synagogue of Vienna, Austria. It is located in the Innere Stadt 1st district, at Seitenstettengasse 4.

The Patent of Toleration was an edict of toleration issued on 13 October 1781 by the Habsburg emperor Joseph II. Part of the Josephinist reforms, the Patent extended religious freedom to non-Catholic Christians living in the crown lands of the Habsburg monarchy, including Lutherans, Calvinists, and the Eastern Orthodox. Specifically, these members of minority faiths were now legally permitted to hold "private religious exercises" in clandestine churches.

The Reformed Church of France was the main Protestant denomination in France with a Calvinist orientation that could be traced back directly to John Calvin. In 2013, the Church merged with the Evangelical Lutheran Church in France to form the United Protestant Church of France.

The Italian Synagogue is one of five synagogues in the Venetian Ghetto of Venice.

The Spanish Synagogue is one of the two functioning synagogues in the Venetian Ghetto of Venice, northern Italy. It is open for services from Passover until the end of the High Holiday season.

Traenheim is a commune in the Bas-Rhin department in Grand Est in north-eastern France.

A shared church, simultaneum mixtum, a term first coined in 16th-century Germany, is a church in which public worship is conducted by adherents of two or more religious groups. Such churches became common in the German-speaking lands of Europe in the wake of the Protestant Reformation. The different Christian denominations, share the same church building, although they worship at different times and with different clergy. It is thus a form of religious toleration.

<span class="mw-page-title-main">Atheism during the Age of Enlightenment</span> Aspect of history

Atheism, as defined by the entry in Diderot and d'Alembert's Encyclopédie, is "the opinion of those who deny the existence of a God in the world. The simple ignorance of God doesn't constitute atheism. To be charged with the odious title of atheism one must have the notion of God and reject it." In the period of the Enlightenment, avowed and open atheism was made possible by the advance of religious toleration, but was also far from encouraged.

Benjamin Jacob Kaplan is a historian and professor of Dutch history at University College London and the University of Amsterdam.

St Ninian's Church, Tynet is a historic Roman Catholic clandestine church located at Tynet about 4 miles to the west of Buckie, Scotland in the Enzie region. Erected in 1755, it is the oldest surviving Roman Catholic church built in Scotland after the Reformation.

St. Gregory's Church is a Roman Catholic church at Preshome near Buckie in north-east Scotland. It is protected as a category A listed building.

Vrijburg is an historic clandestine church concealed behind a row of houses fronting on the Keizersgracht, Amsterdam. It is situated in the center of the block, with houses on all four sides and no frontage on any public street.

Félix Le Pelletier de la Houssaye was a French statesman who became Controller-General of Finances.

The Sardinian Embassy Chapel was an important Catholic church and embassy chapel attached to the Embassy of the Kingdom of Sardinia in the Lincoln's Inn area of London. It was demolished in 1909.

An embassy chapel is a place of worship within a foreign mission. Historically they have sometimes acted as clandestine churches, tolerated by the authorities to operate discreetly. Since embassies are exempt from the host country's laws, a form of extraterritoriality, these chapels were able to provide services to prohibited and persecuted religious groups. For example, Catholic embassy chapels in Great Britain provided services while Catholicism was banned under the Penal Laws. A similar role was filled for Protestants by the Prussian embassy chapel in Rome, where Protestantism was unlawful until 1871. Upon laws granting freedom of religion, these embassy chapels have often become regularized churches and parishes, such as that of the Dutch embassy chapel to the Ottoman Empire, now The Union Church of Istanbul.

References

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 Kaplan, Benjamin J., Religious Conflict and the Practice of Toleration in Early Modern Europe, Harvard University Press, 2007, Chapter 8, pp. 198. ff.
1 2 "The Artist's Religion: Paintings Commissioned for Clandestine Catholic Churches in the Northern Netherlands, 1600-1800," Xander van Eck, Simiolus: Netherlands Quarterly for the History of Art, Vol. 27, No. 1/2 (1999), pp. 70-94.
↑ Rachel Wischnitzer, Architecture of the European Synagogue, Jewish Publication Society of America, 1964, p. 178.