In intellectual and political culture today, the Enlightenment is routinely celebrated as the starting point of modernity and secular rationalism, or demonized as the source of a godless liberalism in conflict with religious faith. In The Religious Enlightenment, David Sorkin alters our understanding by showing that the Enlightenment, at its heart, was religious in nature. Sorkin examines the lives and ideas of influential Protestant, Jewish, and Catholic theologians of the Enlightenment, such as William Warburton in England, Moses Mendelssohn in Prussia, and Adrien Lamourette in France, among others. He demonstrates that, in the century before the French Revolution, the major religions of Europe gave rise to movements of renewal and reform that championed such hallmark Enlightenment ideas as reasonableness and natural religion, toleration and natural law. Calvinist enlightened orthodoxy, Jewish Haskalah, and reform Catholicism, to name but three such movements, were influential participants in the eighteenth century's burgeoning public sphere and promoted a new ideal of church-state relations. Sorkin shows how they pioneered a religious Enlightenment that embraced the new science of Copernicus and Newton and the philosophy of Descartes, Locke, and Christian Wolff, uniting reason and revelation to renew faith and piety. This book reveals how Enlightenment theologians refashioned belief as a solution to the dogmatism and intolerance of previous centuries. Read it and you will never view the Enlightenment the same way.

Largely due to the cultural and political shift of the Enlightenment, Western societies in the eighteenth century emerged from sectarian conflict and embraced a more religiously moderate path. In nine original essays, leading scholars ask whether exporting the Enlightenment solution is possible or even desirable today. Contributors begin by revisiting the Enlightenment's restructuring of the West, examining its ongoing encounters with Protestant and Catholic Christianity, Judaism, Islam, and Hinduism. While acknowledging the necessity of the Enlightenment emphasis on toleration and peaceful religious coexistence, these scholars nevertheless have grave misgivings about the Enlightenment's spiritually thin secularism. The authors ultimately upend both the claim that the West's experience offers a ready-made template for the world to follow and the belief that the West's achievements are to be ignored, despised, or discarded.

We have long been taught that the Enlightenment was an attempt to free the world from the clutches of Christian civilization and make it safe for philosophy. The lesson has been well learned. In today's culture wars, both liberals and their conservative enemies, inside and outside the academy, rest their claims about the present on the notion that the Enlightenment was a secularist movement of philosophically driven emancipation. Historians have had doubts about the accuracy of this portrait for some time, but they have never managed to furnish a viable alternative to it-for themselves, for scholars interested in matters of church and state, or for the public at large. In this book, William J. Bulman and Robert G. Ingram bring together recent scholarship from distinguished experts in history, theology, and literature to make clear that God not only survived the Enlightenment but thrived within it as well. The Enlightenment was not a radical break from the past in which Europeans jettisoned their intellectual and institutional inheritance. It was, to be sure, a moment of great change, but one in which the characteristic convictions and traditions of the Renaissance and Reformation were perpetuated to the point of transformation, in the wake of the Wars of Religion and during the early phases of globalization. The Enlightenment's primary imperatives were not freedom and irreligion but peace and prosperity. As a result, Enlightenment could be Christian, communitarian, or authoritarian as easily as it could be atheistic, individualistic, or libertarian. Honing in on the intellectual crisis of the late seventeenth and early eighteenth centuries while moving from Spinoza to Kant and from India to Peru, God in the Enlightenment takes a prism to the age of lights.

Challenging the triumphalist narrative of Enlightenment secularism. According to most scholars, the Enlightenment was a rational awakening, a radical break from a past dominated by religion and superstition. But in Let There Be Enlightenment, Anton M. Matytsin, Dan Edelstein, and the contributors they have assembled deftly undermine this simplistic narrative. Emphasizing the ways in which religious beliefs and motivations shaped philosophical perspectives, essays in this book highlight figures and topics often overlooked in standard genealogies of the Enlightenment. The volume underscores the prominent role that religious discourses continued to play in major aspects of seventeenth- and eighteenth-century thought. The essays probe a wide range of subjects, from reformer Jan Amos Comenius’s quest for universal enlightenment to the changing meanings of the light metaphor, Quaker influences on Baruch Spinoza’s theology, and the unexpected persistence of Aristotle in the Enlightenment. Exploring the emergence of historical consciousness among Enlightenment thinkers while examining their repeated insistence on living in an enlightened age, the collection also investigates the origins and the long-term dynamics of the relationship between faith and reason. Providing an overview of the rich spectrum of eighteenth-century culture, the authors demonstrate that religion was central to Enlightenment thought. The term “enlightenment” itself had a deeply religious connotation. Rather than revisiting the celebrated breaks between the eighteenth century and the period that preceded it, Let There Be Enlightenment reveals the unacknowledged continuities that connect the Enlightenment to its various antecedents. Contributors: Philippe Buc, William J. Bulman, Jeffrey D. Burson, Charly Coleman, Dan Edelstein, Matthew T. Gaetano, Howard Hotson, Anton M. Matytsin, Darrin M. McMahon, James Schmidt, Céline Spector, Jo Van Cauter

This publication offers a critical survey of religious change and its causes in 18th-century Europe. Focusing on the Enlightenment in Italy, France and England, the text illustrates how the canonical view of 18th-century religious change has in reality been constructed upon scant evidence and assumption.

The Village Enlightenment in America focuses on three nineteenth-century spiritual activists who epitomized the marriage of science and religion fostered in antebellum, pre-Darwinian America by the American Enlightenment. A theologian, writer, and apologist for the nascent Mormon movement, as well as an amateur scientist, Orson Pratt wrote Key to the Universe, or a New Theory of Its Mechanism, to establish a scientific base for the Church of Jesus Christ of Latter-day Saints. Robert Hare, an inventor and ardent convert to spiritualism, used his scientific expertise to lend credence to the spiritualist movement. Phineas Parkhurst Quimby, generally considered the initiator of the American mind-cure movement, developed an overtly religious concept of science and used it to justify his system of theology. Pratt, Hare, and Quimby all employed a potent combination of popular science and Baconianism to legitimate their new religious ideas. Using the same terms--matter, ether, magnetic force--to account for the behavior of particles, planetary rotation, and the influence of the Holy Ghost, these agents of the Enlightenment constructed complex systems intended to demonstrate a fundamental harmony between the physical and the metaphysical. Through the lives and work of these three influential men, The Village Enlightenment in America opens a window to a time when science and religion, instead of seeming fundamentally at odds with each other, appeared entirely reconcilable.

This work shows that the collapse of the post-reformation confessional state was more the result of religious dissent from within, much of it orthodox, than attacks of an anti-religious Enlightenment. In sharp contrast to the Reformation-era religious conflicts which tended to pit Protestant and Catholic confessions and states against each other, the 18th century religious conflicts described in this work took place within the various confessional establishments and states that founded and maintained them, such as Russian Orthodoxy in the East and the Anglican Establishment in England and Ireland. In the course of its analysis, this work destroys the notion of any kind of privileged relationship between religion and political or social reaction. This work reveals the religious roots of modern ideas of individual rights and limitations on government, as well as the imperative of political order and the need for social hierarchy.

Provides a panoramic account of the radical ways that life began to change for ordinary people in the age of Locke, Voltaire, and Rousseau. In this book, familiar Enlightenment figures share places with voices that have remained largely unheard until now, from freethinkers and freemasons to French materialists, anticlerical Catholics, pantheists, pornographers, readers, and travelers. Jacob reveals how this newly secular outlook was not a wholesale rejection of Christianity but rather a new mental space in which to encounter the world on its own terms. She takes readers from London and Amsterdam to Berlin, Vienna, Turin, and Naples, drawing on rare archival materials to show how ideas central to the emergence of secular democracy touched all facets of daily life. Jacob demonstrates how secular values and pursuits took hold of eighteenth-century Europe, spilled into the American colonies, and left their lasting imprint on the Western world for generations to come. --Adapted from publisher description.

Moses Mendelssohn (1729-1786) was the premier Jewish thinker of his day and one of the best-known figures of the German Enlightenment, earning the sobriquet 'the Socrates of Berlin'. He was thoroughly involved in the central issue of Enlightenment religious thinking: the inevitable conflict between reason and revelation in an age contending with individual rights and religious toleration. He did not aspire to a comprehensive philosophy of Judaism, since he thought human reason was limited, but he did see Judaism as compatible with toleration and rights. David Sorkin offers a close study of Mendelssohn's complete writings, treating the German, and the often-neglected Hebrew writings, as a single corpus and arguing that Mendelssohn's two spheres of endeavour were entirely consistent.

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