By Ulrich L. Lehner and Michael Printy (editors)
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Additional info for A Companion to the Catholic Enlightenment in Europe
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.
Other editions, Louvain: 1690, 1705; Passau: 1764; Venice: 1771; French Translation, Rouen: 1702–1703). See Anton Schuchart, Der “Pastor Bonus” des Johannes Opstraet. Zur Geschichte eines pastoraltheologischen Werkes aus der Geisteswelt des Jansenismus (Trier: 1972). 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.
116 Schlögl, Glaube und Religion in der Säkularisierung, 140–142. 117 Schlögl, Glaube und Religion in der Säkularisierung, 148–150. , 1989), passim. 119 Scholder, “Grundzüge der theologischen Aufklärung,” 307–308 (on Protestants). For an investigation of Catholic pastoral care in the Prussian diocese of Breslau, see 28 ulrich l. lehner Thus the transforming power of religion regarding the lifestyle of the faithful was rediscovered. 120 If they are not, one could easily consider them dispensable.