Die Religiosität der Gebildeten

Bödeker, Hans Erich

doi:10.1515/9783110928983.145

Cited by 6 publications

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“…The position paper on the problem, however, was quashed in favor of undenominational Christianity that in fact, served the purposes of empire, even while partially vindicating evangelical refusal to be trapped in never-ending quarrels about episcopacy and the stillborn attempts at confessional trans-cooperation. 69 The infancy of a confessionally blurred Protestantism that greeted itinerant ministers and a laity devoted to "an experience of conversion that expanded the possibilities for self-fashioning" occurred during the 1740s because of the transoceanic birth pangs whose discomfort we have followed. 70 The unraveling of the earlier selfunderstanding had been provoked by the transoceanic journeys of Gradin, Zinzendorf, the Wesley brothers, and European Protestant clerics in the Ottoman Empire, Europe, North America, and India.…”

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The Waters of Rebirth: The Eighteenth Century and Transoceanic Protestant Christianity

Roeber¹

2010

Church Hist

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In a provocatively titled 2005 book, Mark Noll and Carolyn Nystrom wondered Is the Reformation Over? While not presuming to answer their query, the present essay argues that a self-understanding of European Protestants inherited from the Reformation had to die in the 1740s in the process of giving birth to the rapidly spreading version of western Christianity that became known as evangelicalism. Protestants, of both the radical and magisterial sort had cherished since the sixteenth century a sense of themselves as the true, ancient, and apostolic church. The Reformation, however, in its theological, as well as its socio-political and economic dimensions, had long “left its heirs no settled comprehensive system, only with many unresolved questions of principle and usage, not least in decisions relating to the body.”

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The Waters of Rebirth: The Eighteenth Century and Transoceanic Protestant Christianity

Roeber¹

2010

Church Hist

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“…In the early-modern period it was through such milieus-which included seminaries, universities, masonic lodges, salons and reading groups-that disciplines of spiritual self-concern and self-cultivation, formerly the preserve of the religious aristocracy, passed over into civil life as the ethical culture of an educated elite. Some writers- Koselleck (1988), Bodeker (1989), Reventlow (1985)-have seen the 'Enlightenment' in these terms, stressing its continuity with the Reformation, and perhaps giving the term an inflection not unlike that associated with 'enlightenment' in certain eastern religions. Whether or not though we treat 'Kantian' enlightenment as an exalted spiritual state reached by a minority of spiritual athletes in an enclave culture, it can plausibly be seen as the characteristic spiritual deportment of an emergent stratum of 'critical intellectuals'.…”

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confidence: 99%