What do you think?
Rate this book
The Catholic Enlightenment: The Forgotten History of a Global Movement
"Whoever needs an act of faith to elucidate an event that can be explained by reason is a fool, and unworthy of reasonable thought." This line, spoken by the notorious 18th-century libertine Giacomo Casanova, illustrates a deeply entrenched perception of religion, as prevalent today as it was hundreds of years ago. It is the sentiment behind the narrative that Catholic beliefs were incompatible with the Enlightenment ideals. Catholics, many claim, are superstitious and traditional, opposed to democracy and gender equality, and hostile to science. It may come as a surprise, then, to learn that Casanova himself was a Catholic. In The Catholic Enlightenment, Ulrich Lehner points to such figures as representatives of a long-overlooked thread of a reform-minded Catholicism, which engaged Enlightenment ideals with as much fervor and intellectual gravity as anyone. Their story opens new pathways for understanding how faith and modernity can interact in our own time.
Lehner begins two hundred years before the Enlightenment, when the Protestant Reformation destroyed the hegemony Catholicism had enjoyed for centuries. During this time the Catholic Church instituted several reforms, such as better education for pastors, more liberal ideas about the roles of women, and an emphasis on human freedom as a critical feature of theology. These actions formed the foundation of the Enlightenment's belief in individual freedom. While giants like Spinoza, Locke, and Voltaire became some of the most influential voices of the time, Catholic Enlighteners were right alongside them. They denounced fanaticism, superstition, and prejudice as irreconcilable with the Enlightenment agenda.
In 1789, the French Revolution dealt a devastating blow to their cause, disillusioning many Catholics against the idea of modernization. Popes accumulated ever more power and the Catholic Enlightenment was snuffed out. It was not until the Second Vatican Council in 1962 that questions of Catholicism's compatibility with modernity would be broached again.
Ulrich Lehner tells, for the first time, the forgotten story of these reform-minded Catholics. As Pope Francis pushes the boundaries of Catholicism even further, and Catholics once again grapple with these questions, this book will prove to be required reading.
Lehner begins two hundred years before the Enlightenment, when the Protestant Reformation destroyed the hegemony Catholicism had enjoyed for centuries. During this time the Catholic Church instituted several reforms, such as better education for pastors, more liberal ideas about the roles of women, and an emphasis on human freedom as a critical feature of theology. These actions formed the foundation of the Enlightenment's belief in individual freedom. While giants like Spinoza, Locke, and Voltaire became some of the most influential voices of the time, Catholic Enlighteners were right alongside them. They denounced fanaticism, superstition, and prejudice as irreconcilable with the Enlightenment agenda.
In 1789, the French Revolution dealt a devastating blow to their cause, disillusioning many Catholics against the idea of modernization. Popes accumulated ever more power and the Catholic Enlightenment was snuffed out. It was not until the Second Vatican Council in 1962 that questions of Catholicism's compatibility with modernity would be broached again.
Ulrich Lehner tells, for the first time, the forgotten story of these reform-minded Catholics. As Pope Francis pushes the boundaries of Catholicism even further, and Catholics once again grapple with these questions, this book will prove to be required reading.
272 pages, Hardcover
First published February 1, 2016
14 people are currently reading
176 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 11 of 11 reviews
June 30, 2020
This book focuses mostly on 18th Century Catholicism as it responded to demands for reform and toleration. A popular view of the Enlightenment would be to counterpose a reactionary Catholic church to rational/scientific liberalism. Lehner suggests this is partially a result of the polarization after the French Revolution, when radicalism and anticlericalism were tightly connected. Prior to this bifurcation, debates about the proper powers of the church and its relationship to other religions or superstitions tended to focus on the rights of the nation and monarch versus the pope. The chaos that followed the French Revolution paradoxically helped empower the pope's authority within the church on many matters while undermining the possibility of diverse national churches. To some extent, this culminates in the Second Vatican Council where many of the "Enlightened" Catholic ideas reappear, but within a framework that still centralizes a great deal of power in the clergy.
Many of the features associated with contemporary Catholicism are shown to be in flux in the 18th Century. The weakness of such a broad approach is that it can only offer brief discussions of any given individual or factor - jumping between France and Poland and Brazil and India. It also would probably do little to change the views of partisans, since moments of open-mindedness could either be seen as either curiousities and half-measures (for radical Enlighteners) or as evidence of crumbling institutions (for the right). However as a way of situating contemporary debates within a much longer tradition it has helped me along.
Many of the features associated with contemporary Catholicism are shown to be in flux in the 18th Century. The weakness of such a broad approach is that it can only offer brief discussions of any given individual or factor - jumping between France and Poland and Brazil and India. It also would probably do little to change the views of partisans, since moments of open-mindedness could either be seen as either curiousities and half-measures (for radical Enlighteners) or as evidence of crumbling institutions (for the right). However as a way of situating contemporary debates within a much longer tradition it has helped me along.
January 19, 2017
Incredibly readable, yet at the same time, not condescending. It explains the political, theological, and philosophical thought of "enlightened Catholics" throughout Europe (many of whom I've only encountered during my late-night browsing of Wikipedia.) A valuable resource.
April 2, 2018
The entire book, although the author, Ulrich L. Lehner, claims to be unbias which many historians will tell you is next to impossible, frames the Catholic 'Enlightenment' as the true progeny of the reforms of the Council of Trent. It boils down to the argument that post-conciliar Catholicism good and pre-conciliar lacks intelligence and is superstitious. Early on in the book, it gives objections to scholasticism from these 'enlighteners,' which the irony is that within Catholic philosophy today there is a revival of Thomistic philosophy to combat secular thought. It's critical of Augustinian theology on Grace, which also would preclude 'sin.' And gives no defense from both of these schools of thought. Again, the 'unbias' composition frames what people know today as traditional Catholicism as an invention of Popes in the 19th century largely due to the reaction of the French Revolution. It does give a good explanation on Jansenist beliefs but frames them as the radical traditionalist and the Jesuits of the defenders of Council of Trent's true purpose which is a bit odd at times when later in the book the author has to explain the Jesuit involvement in the slave trade. It's a theme he returns on later in the book with again an attempt to show the 'enlighteners' trials with combating 'rigorism' through the moral theology of Alphonsus of Liguori.
There is what appears to be good information on certain figures such as Fr. Nicholas Bergier defense against Rousseau, although Rousseau is the champion of conservative politics. It shows where Catholics supported religious freedom by Peter Adolph Winkopp, as opposed to the what is commonly heard today in traditional circles as 'error has no rights.' It does give a good history of women during the period in regards to Laura Caterina Baise who was the 2nd woman to graduate from a university. One also learns about Maria Gaetana Agnise who attempt to combine faith and reason within mathematics in her attempts to show revelation. Of course, Lehner shows where Catholics were actually on the forefront against witchhunts. The author also indicates prior to the 19th century rise of Marianology with the Bernadette of Lourdes that 'enlighteners'such as Benedict Werkmeister argued for a more Christological Catholicism vs. Marianology. Of course, he doesn't connect the Lourdes dots in the book as I recall but examining the historical timeline points to the obvious.
The last chapter is a bit odd and it appears that author Ulrich L. Lehner, a Catholic, either doesn't have a grasp of Catholic moral theology on the topic of slavery, doesn't agree with it and thinks it should change, or is afraid to state such to his colleagues in his book in his attempt to present Catholicism as an ‘enlightned’ to them. He writes that “while the popes resisted the enslavement of North America, they condoned slavery as an institution. The often-repeated claims that Christianity humanized the institution of slavery because it regarded slaves as persons has been falsified—ancient Roman thinkers, such as Seneca, had brought the innovation.” (p. 185) The problem with this assertion is that it totally ignores the codification of the slave laws in Exodus recognizing the persons of debt slaves in Israel in the Near East within the frameworks of the Old Testament. It also assumes the tired thesis of the history of religion narrative that 1st century Christians converted themselves from Judaism to Christianity rather than Christianity a development of Judaism after the temple period ended in 70 A.D. The moral theological problem is with Lehner’s assessment on slavery; first, he lumps all forms of slavery into one institution, which negates Catholic moral theology in regards to Biblical debt slavery and criminal correction centers. The problem that Catholic moral theologians address is that criminals and prisoners of war who also fall under this definition and who retain their basic rights as mentioned above does not represent an intrinsic evil if it benefits the whole of society.
I believe it's easy to see from reading Lehner's book that he's in full support of Vatican II conciliar reforms, supports Pope Francis' reforms, in favor of more authority given to the national bishop conferences.
There is what appears to be good information on certain figures such as Fr. Nicholas Bergier defense against Rousseau, although Rousseau is the champion of conservative politics. It shows where Catholics supported religious freedom by Peter Adolph Winkopp, as opposed to the what is commonly heard today in traditional circles as 'error has no rights.' It does give a good history of women during the period in regards to Laura Caterina Baise who was the 2nd woman to graduate from a university. One also learns about Maria Gaetana Agnise who attempt to combine faith and reason within mathematics in her attempts to show revelation. Of course, Lehner shows where Catholics were actually on the forefront against witchhunts. The author also indicates prior to the 19th century rise of Marianology with the Bernadette of Lourdes that 'enlighteners'such as Benedict Werkmeister argued for a more Christological Catholicism vs. Marianology. Of course, he doesn't connect the Lourdes dots in the book as I recall but examining the historical timeline points to the obvious.
The last chapter is a bit odd and it appears that author Ulrich L. Lehner, a Catholic, either doesn't have a grasp of Catholic moral theology on the topic of slavery, doesn't agree with it and thinks it should change, or is afraid to state such to his colleagues in his book in his attempt to present Catholicism as an ‘enlightned’ to them. He writes that “while the popes resisted the enslavement of North America, they condoned slavery as an institution. The often-repeated claims that Christianity humanized the institution of slavery because it regarded slaves as persons has been falsified—ancient Roman thinkers, such as Seneca, had brought the innovation.” (p. 185) The problem with this assertion is that it totally ignores the codification of the slave laws in Exodus recognizing the persons of debt slaves in Israel in the Near East within the frameworks of the Old Testament. It also assumes the tired thesis of the history of religion narrative that 1st century Christians converted themselves from Judaism to Christianity rather than Christianity a development of Judaism after the temple period ended in 70 A.D. The moral theological problem is with Lehner’s assessment on slavery; first, he lumps all forms of slavery into one institution, which negates Catholic moral theology in regards to Biblical debt slavery and criminal correction centers. The problem that Catholic moral theologians address is that criminals and prisoners of war who also fall under this definition and who retain their basic rights as mentioned above does not represent an intrinsic evil if it benefits the whole of society.
I believe it's easy to see from reading Lehner's book that he's in full support of Vatican II conciliar reforms, supports Pope Francis' reforms, in favor of more authority given to the national bishop conferences.
October 26, 2017
A wide-ranging volume of Church History that covers a lot of ground in showing how various Catholic thinkers engaged with the Enlightenment. A fascinating piece of intellectual history that tracks various currents of thought in the period between Trent and the early 19th Century when various Catholic thinkers reacted to, and in some cases anticipated, Enlightenment thought.
September 6, 2018
very good; fresh, interesting, important in context of way Enlightenment is weaponised. Readable too.
September 27, 2018
Informative. More history then I was excepting.
Want to read
April 17, 2021Note: I received a digital review copy of this book from the publisher through NetGalley.
September 22, 2024
Read for class. Very very interesting but ulrich is absolutely biased and some claims, even though he pretends to have an objective view, aren’t objective. Either way very good stuff. 3.8
June 29, 2016
El libro combate una idea arraigada, la de que el Catolicismo es incompatible con el pensamiento ilustrado y que solo es una colección de creencias atrasadas, anquilosadas y supersticiosas que se oponen a la ciencia, a las libertades y en general a todo avance moderno.
A través del libro, el autor da numerosos ejemplos de lo opuesto en la existencia de un pensamiento católico ilustrado que parte del Concilio de Trento y con personajes católicos que para sorpresa de muchos fueron defensores de los derechos femeninos, enemigos del fanatismo, amigos de las libertades y de la razón (antes de los más conocidos).
Esa ilustración católica iba por buen camino hasta 1789 con la Revolución Francesa que produjo la inexacta asociación de esa ilustración con la violencia revolucionaria y el odio religioso. La ilustración desapareció, o al menos se mantuvo latente hasta el Concilio Vaticano II y la apertura al diálogo con la modernidad.
Un libro de historia fascinante con una tesis opuesta al clisé ortodoxo del progresismo y que se lee con sencillez y gusto. Con una introducción general, siete capítulos y una conclusión, trata temas como el de la tolerancia religiosa, las mujeres dentro del Catolicismo, las misiones en América, China e India, la esclavitud y otros más. En casi todos, el lector descubre conocimientos que corrigen y afinan sus ideas sobre el tema (al menos eso me sucedió).
Una buena obra, digna de ser leída por quien sea que tenga la inquietud de ir más allá de los clisés acostumbrados. Con la ventaja de que el autor no desdeña las partes negativas de tal ilustración (como en la discusión acerca de la esclavitud).
A través del libro, el autor da numerosos ejemplos de lo opuesto en la existencia de un pensamiento católico ilustrado que parte del Concilio de Trento y con personajes católicos que para sorpresa de muchos fueron defensores de los derechos femeninos, enemigos del fanatismo, amigos de las libertades y de la razón (antes de los más conocidos).
Esa ilustración católica iba por buen camino hasta 1789 con la Revolución Francesa que produjo la inexacta asociación de esa ilustración con la violencia revolucionaria y el odio religioso. La ilustración desapareció, o al menos se mantuvo latente hasta el Concilio Vaticano II y la apertura al diálogo con la modernidad.
Un libro de historia fascinante con una tesis opuesta al clisé ortodoxo del progresismo y que se lee con sencillez y gusto. Con una introducción general, siete capítulos y una conclusión, trata temas como el de la tolerancia religiosa, las mujeres dentro del Catolicismo, las misiones en América, China e India, la esclavitud y otros más. En casi todos, el lector descubre conocimientos que corrigen y afinan sus ideas sobre el tema (al menos eso me sucedió).
Una buena obra, digna de ser leída por quien sea que tenga la inquietud de ir más allá de los clisés acostumbrados. Con la ventaja de que el autor no desdeña las partes negativas de tal ilustración (como en la discusión acerca de la esclavitud).
April 30, 2016
The history in our text books does not match the actual written records, letters, reports of those living during that time. I was amazed at the American Catholic church actions with the Native Americans in Mexico and south. They respected the culture of the native people and worked with them. Many described it as being like ancient Greece. The dominate European lands, Northwest (English, France, Germany etc) wrote the history we have.
June 7, 2016
thank you netgalley for the ARC
Displaying 1 - 11 of 11 reviews