By Niels Hannestad
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She argues that, rather than dismissing them as mere propaganda, William’s declaration of 1688 and pamphlets expounding religious views on foreign policy should be taken seriously as an indicator of Dutch public opinion. Bergin’s chapter shows ‘the Dutch public’s continuing preoccupation with religious matters, but also the sustained use of religious rhetoric, language and imagery of earlier periods’. This volume aspires to serve as a stepping-stone for rethinking and redefining the role of religion in war and foreign policy after 1648.
25. Chapter 2 The Role of Religion in Spanish Foreign Policy in the Reign of Carlos II (1665–1700) Christopher Storrs In any attempt to assess the importance of religion in the conduct of international affairs in the generation following the peace of Westphalia in 1648, Spain, or the Catholic Monarchy as it was commonly referred in the early modern period, represents an important test case. On the other hand, when seeking a case study to assess the role of religion in the formulation and execution of foreign policy, few states would appear to be better candidates for examination than Habsburg Spain in view of the way early modern Spain was perceived by ���������������������������������c������������������������������������������������� I should like to thank Dr Derek McKay (formerly of the Department of International History of the London School of Economics) for commenting on an earlier version of this paper.
For Le Tellier’s opposition, see Pomponne, Mémoires, ed. J. Mavidal (Paris, 1860), pp. 33–4. 10 The military situation picked up in 1676, 1677 and 1678 and it began to look as if Louis was finally going to achieve the conquest of the Spanish Low Countries. But, in spite of these military successes, the forces of the devout were beginning to gather strength. Against the opposition of the French faction, on 21 September 1676 a conclave elected Bededetto Odescalchi as pope. He was born a subject of the King of Spain, a moral prude, and hostile to the Jesuits.