Download A Companion to the Catholic Enlightenment in Europe by Ulrich L. Lehner and Michael Printy (editors) PDF

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By Ulrich L. Lehner and Michael Printy (editors)

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For a detailed study of the new image of the clergy, and reforms of the diocesan clergy and the religious orders (Jesuits, Benedictines, Franciscans, Capuchins, Mary Ward Sisters) in the sovereign Bishopric of Fulda, see Müller, Fürstbischof Heinrich von Bibra, 124–213. , Dublin: 1789). Eight of twenty German editions appeared in Vienna, see Barton, Jesuiten, Jansenisten, Josephiner, 139. 123 On Edmund Richer, see the contribution of Jeffrey Burson in this Companion. 124 Barton, Jesuiten, Jansenisten, Josephiner, 144.

Nevertheless, Catholic Enlighteners understood themselves not as inventors but as reformers, since their work had been an adaptation or a development of what the Church originally believed. There is in this regard, as Plongeron observed, a gulf that separates the Radical Enlightenment from the Religious and, in our case, the Catholic Enlightenment. Whereas the former was concerned with turning politics into a completely secular endeavor without reference to God as Designer, Judge, and Sovereign over the universe, the latter adhered to the principle gratia supponit Muße und Verschwendung, vol.

105 After the theological battles of the 17th century, especially the controversies on grace, 18th century mystical theology was a time of calm. 106 101 Heribert Raab, “Zur Geschichte der Herz-Jesu-Verehrung im Mittelrheingebiet während des 18. Jahrhunderts. ), Beiträge zur Mainzer Kirchengeschichte der Neuzeit. Festschrift für Philipp Brück (Mainz: 1973), 177–190. 102 The alleged ignorance and violence of the mendicant orders (monastic prisons) were only two charges among many. See Barton, Jesuiten, Jansenisten, Josephiner, 225–246; Chadwick, The Popes and European Revolution, 239–242.

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