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Relevant bibliographies by topics / Enlightened Catholicism

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Academic literature on the topic 'Enlightened Catholicism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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Journal articles on the topic "Enlightened Catholicism"

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Burson, Jeffrey D. "The Papal Bull Unigenitus and the Forging of Enlightened Catholicism, 1713-1764." History Compass 12, no. 8 (2014): 672–84. http://dx.doi.org/10.1111/hic3.12181.

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Urbanczyk, Aaron. "A "Study of Church in America": Catholicism as Exotic Other in The Damnation of Theron Ware." Religion and the Arts 10, no. 1 (2006): 39–58. http://dx.doi.org/10.1163/156852906776520308.

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AbstractThe Damnation of Theron Ware is the tale of a young Methodist minister's tragic downfall set in rural upstate New York. The inexperienced Reverend Ware finds himself in an environment which triggers his moral, spiritual, and intellectual degeneration. The novel represents Theron's temptations as a complex and organically connected web, at the center of which is Catholicism. "Unreformed" old world Roman Catholicism subsumes under its metaphorical auspices every specific register of transgressive alterity in Theron's imagination (e.g., ethnicity, aesthetics, the intellectual life, the er

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Goldie, Mark. "The Scottish Catholic Enlightenment." Journal of British Studies 30, no. 1 (1991): 20–62. http://dx.doi.org/10.1086/385972.

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In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian worl

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Stauffer, Brian. ""Where the Cult is in the Hands of the People": Enlightened Catholicism and Colonization on the Texas Frontier." Southwestern Historical Quarterly 124, no. 3 (2021): 243–69. http://dx.doi.org/10.1353/swh.2021.0000.

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Stauffer, Brian. ""Where the Cult is in the Hands of the People": Enlightened Catholicism and Colonization on the Texas Frontier." Southwestern Historical Quarterly 124, no. 3 (2021): 243–69. http://dx.doi.org/10.1353/swh.2021.0000.

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Witecki, Stanisław. "Theory and Practice of Parochial Preaching in the late 18th-century Polish-Lithuanian Commonwealth." Slovene 6, no. 2 (2017): 597–621. http://dx.doi.org/10.31168/2305-6754.2017.6.2.26.

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In the last decades of the 18th century, a few Polish dioceses were governed by representatives of the Catholic Enlightenment. Their pastoral activities focused on the reform of the priesthood and, especially, on the duty of preaching. Despite being perceived as members of a single group, their ideas differed to the point of being mutually contradictory. Interpretation of the ideological differences among these bishops is the preliminary aim of the paper. I examined pastoral letters and preacher handbooks written by four of these bishops: Michał Poniatowski, Ignacy Massalski, Wojciech Skarszew

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Bock, Florian. "Preaching and Confessional Culture in Early Modern Germany. Catholic Sermons between 1650 and 1800." Slovene 6, no. 2 (2017): 622–47. http://dx.doi.org/10.31168/2305-6754.2017.6.2.27.

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With the Council of Trent, Catholicism defined itself for the first time as a confession with distinct identifying features. In order not only to create but also to maintain such a Catholic Confessionalised identity, Catholic preachers needed to react to contemporary settings and currents as well as to fixed points of reference, as represented by the decrees of Trent. The scope provided by the Trent decree on preaching, “super lectione et praedicatione,” was so wide that, based upon it, individual ideas could be constructed about what constituted a “good” sermon. This can be seen in the variou

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Port, Ulrich. "Marienbild und Militanz in Friedrich Schillers Die Jungfrau von Orleans. Longue durée, Nachleben und Aktualisierung barockkatholischer Schlagbilder im Zeitalter der Revolutionskriege." Zeitschrift für Kunstgeschichte 81, no. 2 (2018): 213–30. http://dx.doi.org/10.1515/zkg-2018-0015.

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Abstract This essay demonstrates how Baroque Catholic motifs of an aggressive and militant Virgin Mary are envisioned in Friedrich Schiller’s tragedy Die Jungfrau von Orleans – motifs which seem to be anachronistic with regard to the late medieval setting of the Joan of Arc story as well as with regard to the date of origin of Schiller’s play (1800 –1801). But precisely this anachronism can be read as a symptom of the times around 1800: namely as a return of repressed stocks of images from the age of confessionalization which gained explosive force for different reasons in the first decade aft

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Carneiro, Ana, Ana Simoes, Maria Paula Diogo, and Teresa Salomé Mota. "Geology and religion in Portugal." Notes and Records of the Royal Society 67, no. 4 (2013): 331–54. http://dx.doi.org/10.1098/rsnr.2012.0072.

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This paper addresses the relationship between geology and religion in Portugal by focusing on three case studies of naturalists who produced original research and lived in different historical periods, from the eighteenth to the twentieth century. Whereas in non-peripheral European countries religious themes and even controversies between science and religion were dealt with by scientists and discussed in scientific communities, in Portugal the absence of a debate between science and religion within scientific and intellectual circles is particularly striking. From the historiographic point of

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Putna, Martin C. "The Spirituality of Václav Havel in Its Czech and American Contexts." East European Politics and Societies: and Cultures 24, no. 3 (2010): 353–78. http://dx.doi.org/10.1177/0888325410368560.

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The religious thought of Václav Havel is examined in the context of Czech and American intellectual and spiritual traditions. The line begins with the worldview canonized by T. G. Masaryk. Masaryk drew inspiration from the American tradition of religious thought, rooted in the Enlightenment deistic interpretation of Christianity, embodied in Unitarianism. It was this line of thought that was passed down to Václav Havel by his father V. M. Havel. Masaryk’s “Unitarian” style of thinking about religion was developed by Havel in his Letters to Olga. During the 1970s, this influence merges with ano

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Dissertations / Theses on the topic "Enlightened Catholicism"

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Smidt, Andrea J. "Fiestas and fervor: religious life and Catholic enlightenment in the Diocese of Barcelona, 1766-1775." The Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=osu1135197557.

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Book chapters on the topic "Enlightened Catholicism"

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Tricoire, Damien. "The Enlightenment and the Politics of Civilization: Self-Colonization, Catholicism, and Assimilationism in Eighteenth-Century France." In Enlightened Colonialism. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54280-5_2.

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Van Kley, Dale K. "From the Catholic Enlightenment to Reform Catholicism, 1540–1759." In Reform Catholicism and the International Suppression of the Jesuits in Enlightenment Europe. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300228465.003.0002.

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This chapter presents anti-Jesuitism as the negative face of Reform Catholicism while making a case for the utility of this concept in revisionist opposition to the current one of “Catholic enlightenment.” While one component of Reform Catholicism does indeed consist in those aspects of the European Enlightenment compatible with religious belief, these aspects are different from those appropriated by Jesuits, many of whom have an equal claim to have been “enlightened.” The other and more obviously anti-Jesuitical elements of Reform Catholicism are the liberties of both the secular state and the national churches vis-à-vis the papacy known as Gallican, in combination with the morally rigorist Augustinianism known as Jansenism.

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Leavitt-Alcántara, Brianna. "To Educate and Evangelize." In Alone at the Altar. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603684.003.0005.

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Chapter 4 examines the case studies of three new primary schools for non-elite girls in and around late-colonial Guatemala City, as locals called the recently relocated capital. These educational initiatives illustrate both change and continuity, blurring the perceived battle lines between baroque and enlightened pieties. Enlightened feminine ideals based on the social utility of educated mothers and Bourbon reform efforts operated in conjunction with on-going alliances between laywomen and clergy and an attachment to monastic models of feminine piety. These schools also show how laywomen acted as pioneers and innovators, shaping educational reform through creative engagement with Bourbon reforms, Enlightenment ideas, and progressive Catholicism. The formation of Guatemala City’s “Teacher’s College” for native women in the Beaterio de Indias also challenged entrenched racial ideologies and illustrates a critical shift toward acknowledging native laywomen’s capacity to serve as teachers and spiritual leaders.

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"DUTCH CIVIC VIRTUES, PROTESTANT AND ENLIGHTENED: ANTI-CATHOLICISM AND EARLY CULTURAL NATIONALISM IN THE NETHERLANDS AROUND 1800." In European Anti-Catholicism in a Comparative and Transnational Perspective. Brill | Rodopi, 2013. http://dx.doi.org/10.1163/9789401209632_008.

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Van Kley, Dale K. "Afterword as Fast-Forward." In Reform Catholicism and the International Suppression of the Jesuits in Enlightenment Europe. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300228465.003.0008.

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This concluding chapter reviews how the Civil Constitution of the Clergy implemented many of the mixed Gallican–Jansenist reforms that would have come out of any such legislative opportunity in 1771. These included the abolition of anti-Jansenist oaths, the nonpapal collegial confirmation of bishops, the narrowing of the material and even moral differences between bishops and their curés, the pruning of the nonpastoral clergy, the abolition of contemplative monastic orders, and even a role for the people in the election of the clergy. But by 1789, reformist Catholicism was far from the National Assembly's only source of ideological direction, and competing with it were strong Rousseauvian and physiocratic, or enlightened “economic,” biases against all privileged corporate or intermediary bodies.

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Martin, Alexander M. "The Printer’s Daughter." In From the Holy Roman Empire to the Land of the Tsars. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192844378.003.0004.

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Chapter 3 takes Rosenstrauch’s wedding in 1788 as an entry point into the urban society and culture of western Germany on the eve of the French Revolution. His bride, Susanna Barbara Antonetta Hampe, came from a respectable Lutheran burgher family in Kassel, the capital of Hesse-Kassel and an important center of German enlightened absolutism. Reconstructing the likely circumstances of their encounter, the chapter examines the intellectual and religious atmosphere in Kassel, old and new ideas about love and marriage, the way of life of the burgher class, and the ideological impulses Rosenstrauch may have received from contact with Hessian veterans of the American Revolution and the escaped American slaves who had accompanied them back to Hesse. To be able to wed, Rosenstrauch and Barbara Antonetta eloped to the little town of Brilon, in nearby Catholic Westphalia, where they were married by an elderly priest steeped in the traditions of baroque Catholicism. The chapter explores the similarities and differences between society in the Enlightened Protestant capital of Kassel and the Catholic provincial backwater of Brilon, and between Rosenstrauch’s modern individualistic morality and the cultural traditionalism embodied by the priest and Barbara Antonetta’s family.

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Gottlieb, Michah. "Biblical Education and the Power of Conversation." In The Jewish Reformation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199336388.003.0003.

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This chapter covers the role of Bible translation in Mendelssohn’s endeavor to effect a reformation Jewish society by reimagining Jewish education. It explores Mendelssohn’s childhood education and his critique of the prevailing system of German Jewish education for males. Mendelssohn’s conception of the goal of education, his view of Yiddish, his understanding of biblical aesthetics, and his account of the roles of the Bible and rabbinic teachings in Jewish education is analyzed. The place of gender and class in Mendelssohn’s approach to Jewish education is investigated. The connection between Mendelssohn’s efforts to reform Jewish education, his attempt to restructure the hierarchy of German Jewish society and his argument for Jewish civil rights are explored. It is argued that Mendelssohn uses Protestantism and Catholicism as conceptual categories to elaborate his enlightened, bourgeois concept of Judaism.

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Guimarães, Alice Soares. "The Luso-Brazilian Enlightenment: Between Reform and Revolution." In African, American and European Trajectories of Modernity. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9781474400404.003.0006.

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This chapter examines transformations of state–society relations in eighteenth-century Portugal in relation to Enlightened political debates of the time. It also explores how these transformations shaped the relations between Portugal and Brazil in the nineteenth century, the debate about the political form of independent Brazil, and the intra-Brazilian struggles over this form before and after independence. More importantly, it challenges the notion that the Enlightenment was absent from the Portuguese Empire as a result of the rejection of modern ideas by conservative world views and projects. It argues that there was a Luso-Brazilian Enlightenment that was plural and eclectic, supporting both critiques and defences of the absolute power of the king, endorsing simultaneously a secularisation process, the promotion of reason and Roman Catholicism, and fostering not only revolutionary projects but also conservative state reforms.

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Townshend, Dale. "‘Venerable Ruin’ or ‘Nurseries of Superstition’." In Gothic Antiquity. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198845669.003.0005.

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Ranging across antiquarian studies, executed architectural projects, romances, letters, essays, and topographical writing, this chapter seeks to show how the Gothic fictional aesthetic, in both its pro-Catholic and anti-Catholic extremes, was merely one manifestation of the broader discourse on ecclesiastical Gothic architecture and architectural ruin in the long eighteenth century. While, for many antiquaries, ecclesiastical ruins were ‘venerable’ and deserving of respect, for other, more popular writers they were ‘nurseries of superstition’, painful remainders (and reminders) of England’s Catholic past. Having explored the ceaseless vacillation between the poles of ‘venerable ruin’ and ‘nurseries of superstition’ across a range of architectural theorists, essayists, and Gothic writers of the period, the argument shows how Gothic architecture, particularly the architecture of ecclesiastical ruin, prompted imaginative reconstructions of the nation’s Gothic past, an age not only characterized by Catholic ‘darkness’ and ‘superstition’, but one also felicitously inhabited by ‘enlightened’ English Catholics.

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