By Ulrich L. Lehner and Michael Printy (editors)
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Extra resources for A Companion to the Catholic Enlightenment in Europe
192 Cf. -H. Froeschlé-Chopard, “Indulgences et confréries. Tests de l’évolution des dévotions au XVIIIe siècle,” Studies on Voltaire and the Eighteenth Century 2000/02: 75–94. 193 Elisabeth Kovacs, Der Pabst in Teutschland. Die Reise Pius VI.
119 dern seit dem Ende des 18. Jahrhunderts, vol. 7: Klöster und Ordensgemeinschaften (Freiburg: 2006), 49–110, at 53. ), Geschichte des kirchlichen Lebens, vol. 7, 11–148. See also Frans Ciappara, Enlightenment and Reform in Malta 1740–1798 (Malta: 2006), 12, as well as his contribution to this Companion. 116 Schlögl, Glaube und Religion in der Säkularisierung, 140–142. 117 Schlögl, Glaube und Religion in der Säkularisierung, 148–150. , 1989), passim. 119 Scholder, “Grundzüge der theologischen Aufklärung,” 307–308 (on Protestants).
The second might have been the growing historical Pyrrhonism seen after François de La Mothe Le Vayer formulated his Du peu de certitude qu’il y a dans l’histoire (1668). The monks of St. 149 The question as to why this new approach to history150 spread so fast within the Benedictine Order and, closely connected with this, why the Benedictines in particular were so open to Enlightenment ideas is not easy to answer. Nevertheless, it is certain that the Benedictines had two advantages over most other orders: they had an organization that was decentralized and they never developed their own theological schools.