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First published in 1935, Religious Thought in France in the Nineteenth Century discusses various religious thoughts prevalent in France during the nineteenth century, along with prominent figures associated with them. The author explores Positivist Religion, Natural Religion, and Older and Newer Protestantism. He then talks about the modernist movement in France through the life and career of distinguished critic Alfred Loisy. The author goes on to examine the future of religion and the influence of Bergson and provides a commentary on the biblical and historical studies among Catholics, Catholic studies of Dogma and the preachers in Paris like Mgr. de Quélen, Jesuit Ravignan, Jesuit Félix, Père Hyacinthe and Monsabré, to name a few. Simpson concludes his book with a discussion on the influence of Church on literary men – Bourget, Huysmans, Faguet, and Brunetière.
This 1975 text is a survey of French Catholic thought during a period of marked spiritual and intellectual revival, delimited roughly by the Napoleonic Concordat with the Vatican in 1802 and the Separation Law of 1905. The author studies many diverse writers in detail and analyses in characteristically lucid manner the distinctive contribution to French intellectual life in this 'second grand siècle'. Dr Reardon examines too the major trends in French Catholic thought, and concludes that in the nineteenth century there was a recurring tension between liberalism and tradition; between the poles of a secular and even agnostic humanism, and a rigid ultramontanism. The approach is non-technical, an the book will be of considerable interest to a wide variety of readers, both general and specialist. It was the first book in English to cover the development of Catholic thought in France through the whole of the nineteenth century.
This 1975 text is a survey of French Catholic thought during a period of marked spiritual and intellectual revival, delimited roughly by the Napoleonic Concordat with the Vatican in 1802 and the Separation Law of 1905. The author studies many diverse writers in detail and analyses in characteristically lucid manner the distinctive contribution to French intellectual life in this 'second grand siècle'. Dr Reardon examines too the major trends in French Catholic thought, and concludes that in the nineteenth century there was a recurring tension between liberalism and tradition; between the poles of a secular and even agnostic humanism, and a rigid ultramontanism. The approach is non-technical, an the book will be of considerable interest to a wide variety of readers, both general and specialist. It was the first book in English to cover the development of Catholic thought in France through the whole of the nineteenth century.
The Gospel According to Renan provides a new and holistic interpretation of one of the non-fiction sensations of the nineteenth century: Ernest Renan's Life of Jesus (Vie de Jésus). Published in 1863, Renan's book aroused enormous controversy through its claim to be a historically accurate biography of Jesus. While Life of Jesus provoked the ire of the Catholic Church in hundreds of sermons and pamphlets, it also sold hundreds of thousands of copies, making a fortune for its author and his publisher. Based on research into a huge range of print and manuscript sources, The Gospel According to Renan demonstrates how Renan's work intervened in a remarkable range of debates in nineteenth-century French cultural life. These went far beyond questions of religion, from the role of individuals in history to the meaning and significance of 'race'. Through an engaging reconstruction of Renan's intellectual formation, Priest shows how Renan's ideas grew out of the context of Parisian intellectual life after his loss of faith in the 1840s. Going beyond a traditional intellectual history, Priest uses a wide range of new manuscript sources, many of which have never been examined by modern historians, in order to reconstruct the ways that ordinary French men and women engaged with one of the great religious debates of their age. By tracing the legacy of Life of Jesus into the early years of the twentieth century, Priest finally shows how Renan's work found new political meaning in the heated debates over secularisation that divided French society in the young Third Republic.
In Catholic and French Forever Joseph Byrnes recounts the fights and reconciliations between French citizens who found Catholicism integral to their traditional French identity and those who found the continued presence of Catholicism an obstacle to both happiness and progress.
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.
This book presents studies of early-nineteenth century religious thought in Germany, France and Italy in so far as it reflected the influence of the Romantic movement. Romanticism may be notoriously difficult to define, but the cast of mind usually associated with it - manifest in philosophy, theology and social theory as well as in literature, music and the visual arts - is never hard to detect, even though the forms of its expression may vary widely. The authors considered, including Schleiermacher, Hegel, Schelling, Rosmini, Lamennais, Renan and Comte, all took religion seriously as voicing a fundamental impulse of the human spirit, even if the doctrines and institutions of Christianity had in their view to be either radically modified or else rejected outright. They were not satisfied with what they were apt to regard as the 'soulless' rationalism of the preceding century, as equally they feared the growing encroachment of natural science upon the freedom and indeed the self-identity of the human consciousness. A middle way, they sensed, had to be found - one grounded in man's moral and aeshetic experience - between the old orthodoxy and sterile unbelief.