The Crystallization of Counter-Enlightenment and Philosophe Identities: Theological Controversy and Catholic Enlightenment in Pre-Revolutionary France

Recent works of modern French history have found it fashionable, when focusing on the eighteenth century from across the jagged shoals of nineteenth- and twentieth-century France, to reductively treat Francophone national identity as the dialogical interaction of two related “imagined communities.”...

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Published inChurch history Vol. 77; no. 4; pp. 955 - 1002
Main Author Burson, Jeffrey D.
Format Journal Article
LanguageEnglish
Published New York, USA Cambridge University Press 01.12.2008
American Society of Church History
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Abstract Recent works of modern French history have found it fashionable, when focusing on the eighteenth century from across the jagged shoals of nineteenth- and twentieth-century France, to reductively treat Francophone national identity as the dialogical interaction of two related “imagined communities.” On the one hand, as scholars such as Joseph Byrnes have unconvincingly argued, French national identity after the Enlightenment and Revolutionary eras has been shaped by the more secular “Cult of the Nation,” nourished by the Revolutionary ethos of liberté, égalité, and fraternité; on the other hand, there is the identity of France as Europe's first, most Catholic people. Such stark contrasts between opposing identities, which were in fact self-consciously nourished and cultivated by nineteenth-century writers, are overdrawn, and yet the increasingly dialogical character of French national identity in the centuries after the Revolution remains relevant to the subject of eighteenth-century historiography, for the definition of French national identity or identities is intricately intertwined with the unfolding of Enlightenment and Counter-Enlightenment identities that arose in various nuanced forms from the intellectual and religious history of France. Recently, provocative and timely work by Jonathan Israel, Dale Van Kley, and Darrin McMahon has taken up different aspects of these broader questions concerning why and when these competing visions may have sprung from the soil of eighteenth-century France. A remaining historiographical curiosity lingers as many historians of the French Revolution are quick to ascribe this dichotomy chiefly to the years after 1791 when the Civil Constitution of the Clergy and the Oath of Allegiance made allegiance to the Revolutionary government more complicated for less Gallican, more ultramontane priests. On the other hand, historians of the French Enlightenment continue to focus on the inherently secular, scientific, and anticlerical nature of the siècle de lumières as though the Church were inevitably opposed to Enlightenment innovations after mid-century, preferring and harshly defending (as Jonathan Israel has recently and voluminously argued) a comfortable and cautious acceptance of Lockeanism and Newtonianism as the only forms of Enlightenment discourse considered acceptable and capable of synthesis with Catholic orthodoxy. Differing historical perspectives on the relationship between the Enlightenment and religion remain central to the identity of participants in the French Enlightenment at various points throughout the eighteenth century and after, and such questions continue to inform the definition of what it means to be “French” today. As such, the historical processes of Enlightenment identity formation continue to require examination; such processes—one of many lietmotifs within the complex and invaluable conversations opened by the works of Israel, McMahon, and Van Kley—will be the subject of this article. For scholars remain far from a consensus on just what it meant to be Catholic and Enlightened together in the century preceding the French Revolution.
AbstractList Recent works of modern French history have found it fashionable, when focusing on the eighteenth century from across the jagged shoals of nineteenth- and twentieth-century France, to reductively treat Francophone national identity as the dialogical interaction of two related “imagined communities.” On the one hand, as scholars such as Joseph Byrnes have unconvincingly argued, French national identity after the Enlightenment and Revolutionary eras has been shaped by the more secular “Cult of the Nation,” nourished by the Revolutionary ethos of liberté , égalité , and fraternité ; on the other hand, there is the identity of France as Europe's first, most Catholic people. Such stark contrasts between opposing identities, which were in fact self-consciously nourished and cultivated by nineteenth-century writers, are overdrawn, and yet the increasingly dialogical character of French national identity in the centuries after the Revolution remains relevant to the subject of eighteenth-century historiography, for the definition of French national identity or identities is intricately intertwined with the unfolding of Enlightenment and Counter-Enlightenment identities that arose in various nuanced forms from the intellectual and religious history of France. Recently, provocative and timely work by Jonathan Israel, Dale Van Kley, and Darrin McMahon has taken up different aspects of these broader questions concerning why and when these competing visions may have sprung from the soil of eighteenth-century France. A remaining historiographical curiosity lingers as many historians of the French Revolution are quick to ascribe this dichotomy chiefly to the years after 1791 when the Civil Constitution of the Clergy and the Oath of Allegiance made allegiance to the Revolutionary government more complicated for less Gallican, more ultramontane priests. On the other hand, historians of the French Enlightenment continue to focus on the inherently secular, scientific, and anticlerical nature of the siècle de lumières as though the Church were inevitably opposed to Enlightenment innovations after mid-century, preferring and harshly defending (as Jonathan Israel has recently and voluminously argued) a comfortable and cautious acceptance of Lockeanism and Newtonianism as the only forms of Enlightenment discourse considered acceptable and capable of synthesis with Catholic orthodoxy. Differing historical perspectives on the relationship between the Enlightenment and religion remain central to the identity of participants in the French Enlightenment at various points throughout the eighteenth century and after, and such questions continue to inform the definition of what it means to be “French” today. As such, the historical processes of Enlightenment identity formation continue to require examination; such processes—one of many lietmotifs within the complex and invaluable conversations opened by the works of Israel, McMahon, and Van Kley—will be the subject of this article. For scholars remain far from a consensus on just what it meant to be Catholic and Enlightened together in the century preceding the French Revolution.
Recent works of modern French history have found it fashionable, when focusing on the eighteenth century from across the jagged shoals of nineteenth- and twentieth-century France, to reductively treat Francophone national identity as the dialogical interaction of two related “imagined communities.” On the one hand, as scholars such as Joseph Byrnes have unconvincingly argued, French national identity after the Enlightenment and Revolutionary eras has been shaped by the more secular “Cult of the Nation,” nourished by the Revolutionary ethos of liberté, égalité, and fraternité; on the other hand, there is the identity of France as Europe's first, most Catholic people. Such stark contrasts between opposing identities, which were in fact self-consciously nourished and cultivated by nineteenth-century writers, are overdrawn, and yet the increasingly dialogical character of French national identity in the centuries after the Revolution remains relevant to the subject of eighteenth-century historiography, for the definition of French national identity or identities is intricately intertwined with the unfolding of Enlightenment and Counter-Enlightenment identities that arose in various nuanced forms from the intellectual and religious history of France. Recently, provocative and timely work by Jonathan Israel, Dale Van Kley, and Darrin McMahon has taken up different aspects of these broader questions concerning why and when these competing visions may have sprung from the soil of eighteenth-century France. A remaining historiographical curiosity lingers as many historians of the French Revolution are quick to ascribe this dichotomy chiefly to the years after 1791 when the Civil Constitution of the Clergy and the Oath of Allegiance made allegiance to the Revolutionary government more complicated for less Gallican, more ultramontane priests. On the other hand, historians of the French Enlightenment continue to focus on the inherently secular, scientific, and anticlerical nature of the siècle de lumières as though the Church were inevitably opposed to Enlightenment innovations after mid-century, preferring and harshly defending (as Jonathan Israel has recently and voluminously argued) a comfortable and cautious acceptance of Lockeanism and Newtonianism as the only forms of Enlightenment discourse considered acceptable and capable of synthesis with Catholic orthodoxy. Differing historical perspectives on the relationship between the Enlightenment and religion remain central to the identity of participants in the French Enlightenment at various points throughout the eighteenth century and after, and such questions continue to inform the definition of what it means to be “French” today. As such, the historical processes of Enlightenment identity formation continue to require examination; such processes—one of many lietmotifs within the complex and invaluable conversations opened by the works of Israel, McMahon, and Van Kley—will be the subject of this article. For scholars remain far from a consensus on just what it meant to be Catholic and Enlightened together in the century preceding the French Revolution.
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Notes Jeffrey D. Burson is an assistant professor of history at Macon State College.
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RelatedPersons McMahon, Darrin
Van Kley, Dale
Israel, Jonathan
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– fullname: Van Kley, Dale
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Snippet Recent works of modern French history have found it fashionable, when focusing on the eighteenth century from across the jagged shoals of nineteenth- and...
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SubjectTerms 17th-18th century
Age of Enlightenment
Analysis
Authors, English
Cartesianism
Catholic church
Catholicism
Christian history
Christianity
Churches
Clergy
College teachers
Criticism and interpretation
Doctrine and exegesis
Enlightenment
Eternal condemnation
Historians
History and sciences of religions
Israel, Jonathan
McMahon, Darrin
Modern period
Religious aspects
Society of Jesus
Theology
Van Kley, Dale
Works
TemporalSubjectTerms Enlightenment (The)
Title The Crystallization of Counter-Enlightenment and Philosophe Identities: Theological Controversy and Catholic Enlightenment in Pre-Revolutionary France
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Volume 77
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