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Enlightenment era religious commentary was a response to the preceding century of religious conflict in Europe, especially the Thirty Years' War. [76] Theologians of the Enlightenment wanted to reform their faith to its generally non-confrontational roots and to limit the capacity for religious controversy to spill over into politics and ...
Many people from earlier times attacked the Enlightenment for undermining religion and the social and political order. It later became a major theme of conservative criticism of the Enlightenment. After the French Revolution, it appeared to vindicate the warnings of the anti-philosophes in the decades prior to 1789.
In the Reformation and Counter-Reformation eras, Europe was a "persecuting society" which did not tolerate religious minorities or atheism. [4] Even in France, where the Edict of Nantes had been issued in 1598, then revoked in 1685, there was very little support for religious toleration at the beginning of the eighteenth century. [5]
French thought from the Renaissance to the Enlightenment is considered to have been permeated with anti-religious views that began as deism in the sixteenth century by Pierre Viret and culminated as atheism in the eighteenth century by Voltaire and Rousseau. French Deism was anti-religious and shaded into atheism, pantheism, and skepticism.
The concept originated during the Enlightenment period in the 18th and into the early 19th centuries. An enlightened absolutist is a non-democratic or authoritarian leader who exercises their political power based upon the principles of the Enlightenment. Enlightened monarchs distinguished themselves from ordinary rulers by claiming to rule for ...
The Enlightenment: An Interpretation is an influential two-volume history of the Age of Enlightenment by Peter Gay, published between 1966 and 1969. The first volume, subtitled "The Rise of Modern Paganism," won the National Book Award in 1967. The second volume, subtitled “The Science of Freedom," was published in 1969.
As the more radical implications of the scientific and cultural influences of the Enlightenment began to be felt in the Protestant churches, especially in the 19th century, Liberal Christianity, exemplified especially by numerous theologians in Germany in the 19th century, sought to bring the churches alongside of the broad revolution that modernism represented.
Berlin's initial interest in the critics of the Enlightenment arose through reading the works of Marxist historian of ideas Georgi Plekhanov. [1] The historian Zeev Sternhell has raised questions concerning the editing of the work, pointing to Henry Hardy's replacement of Berlin's citations of secondary sources with primary sources on a number of occasions.