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By Ulrich L. Lehner

Enlightened clergymen investigates the social, cultural, philosophical, and theological demanding situations the German Benedictines needed to face among 1740 and 1803, and the way the Enlightenment procedure prompted the self-understanding and way of life of those non secular groups. It had an effect on their varieties of verbal exchange, their move of information, their relationships to worldly experts and to the tutorial global, and in addition their theology and philosophy. The multifaceted achievements of enlightened priests, which integrated a powerful trust in person freedom, tolerance, human rights, and non-violence, convey that monasticism was once so as to changing into absolutely built-in into the Enlightenment. Ulrich L. Lehner refutes the frequent assumption that priests have been reactionary enemies of Enlightenment rules. to the contrary, he demonstrates that many Benedictines applied the hot principles of the time into their very own platforms of notion. This revisionist account contributes to a greater knowing not just of monastic tradition in primary Europe, but in addition of Catholic non secular tradition often.

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38–41. 63 Peter Albert, ‘Der Wormser Weihbischof Stephan Alexander Würdtwein und seine Verdienste um die deutsche Geschichtsforschung,’ Freiburger Diözesanarchiv 7 (1906): 75–119; Pfeilschifter, Die St. Blasianische Germania Sacra, 42–65. 64 Georg Pfeilschifter, ‘Fürstabt Martin Gerbert von St. Blasien,’ Zeitschrift für die Geschichte des Oberrheins 67 (1913): 273–315, at 277–8, 284. 65 Letter from Roman Zirngibl to Georg W. Zapf, of 18 May 1782, at Greipl, ‘Die Briefe Roman Zirngibls,’ 136. 22 The Challenge of Historiography Germania Sacra project was severely disadvantaged.

21, Letter from Maran to Erhard, 29 March 1723; cf. Greipl, Abt und Fürst, 40. 77 Marc-Aeilko Aris, ‘Quid faciat Rhabanus tuus, scire gestio. Johann Baptist Enhubers Vorarbeiten zu einer neuen Edition der Werke des Hrabanus Maurus in 18. Jahrhundert,’ Archiv für mittelrheinische Kirchengeschichte 46 (1994): 93–112; Hammermayer, ‘Die Wissenschaftsentwicklung,’ 1014; Hammermayer, ‘Forschungszentren,’ 185. 78 Andreas Kraus, ‘P. Roman Zirngibl von St. Emmeram in Regensburg. Ein Historiker der Alten Akademie (1740–1816),’ Studien und Mitteilungen zur Geschichte des Benedikinerordens 66 (1955): 61–151 [I]; 67 (1956): 39–203 [II].

Ibid. 91–3. Ibid. 99. Greipl, ‘Die Briefe Roman Zirngibls,’ 132, 158; Kraus, ‘P. Roman Zirngibl (I),’ 107. Kraus, ‘P. Roman Zirngibl (II),’ 48–9. 86 The imitation of the Maurist project in German and Austrian abbeys came with a transformation of the Benedictine mind. Through networks of correspondence, the works of both modern French Enlighteners and Jansenists found a receptive and interested audience among German-speaking monks. Through the application of historical criticism, a new consciousness arose that made many monastic scholars re-evaluate ecclesiastical discipline as a dynamic process in which frequent changes occur.

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