By Michael Printy
This booklet tells the tale of ways eighteenth-century German Catholics rethought the Church. trained German Catholics anticipated a Church that might solidify the hyperlink among faith, civilization, and morality. the 1st account of the German Catholic Enlightenment, this publication explores the ways that eighteenth-century Germans reconceived the connection among faith, society, and the kingdom. looking a stability among Germany and Rome, Catholic reformers wanted a countrywide Church that might get pleasure from a wide degree of autonomy yet may nonetheless be in communion with the common Church. In attempting to reform the Church, proficient Catholics within the Holy Roman Empire puzzled not just what it intended to be Catholic, but in addition what it intended to be German. within the technique, they created German Catholicism. Arguing that German confessional identities have been recast within the eighteenth century, this publication forces a revision of our realizing of the German Enlightenment and its position in smooth German heritage.
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Additional resources for Enlightenment and the Creation of German Catholicism
The Catholic “discovery” of the forgery on its own does not explain its significance. Germans after 1648 were not just imitating their Gallican neighbors. Why, then, did they begin to propagate the thesis that not only were the decretals false, but also papal primacy and authority were likewise on shaky ground? How did jurisprudence lay the foundation for the German Catholic Enlightenment? The ancient constitutionalism of the German Gallicans, like all such political theories, emerged from the confluence of learning and political opportunity.
Though not a major compendium on canon law in the style of van Espen, this collection serves as a supplement for canonists who needed to know specifics about canon law as applied to German conditions. , the moral theologian and modernizing scholastic Eusebius Amort[1692–1775]) wrote and acted in an age where compromise and accommodation between Rome and the national churches seemed possible. 52 Barthel grafted German legal sensibility and conservatism onto the historical approach to Catholic church law.
52 In Protestant countries, religious affairs and the administration of the church had fallen under the authority of the prince at the time of the Reformation. In contrast, the hierarchy of the Catholic church in Germany had managed to maintain its independence to a much greater degree. 53 However, while the Protestant prince 49 50 51 52 53 For an overview, see, most recently, Hartmann, Kulturgescichte des Heiligen R€ omischen Reiches 1648–1806. , What is Enlightenment. Eighteenth-Century Answers and Twentieth-Century Questions (Berkeley and Los Angeles: University of California Press, 1996) as well as the aforementioned works by Thomas Ahnert and Ian Hunter.