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3. Ibid., pp. 29–31, 107–06.

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18. Scherer, , Geschichte und Kirchengeschichte, pp. 271–272;Google ScholarPalmer, , Catholics and Unbelievers, PP. 65–74;Google ScholarGossman, , Medievalism, pp. 63–76;Google ScholarGay, Peter, Enlightenment 2: 373–376.Google Scholar

19. The point is adumbrated in Dorn, Walter L., “The Heavenly City and Historical Writing on the Enlightenment,” in Rockwood, Raymond O., ed., Carl Becker's Heavenly City Revisited (Ithaca, 1958), pp. 55–57.Google Scholar

20. Significantly, the two figures for whom there have been notable rehabilitations of their religiousity and their historiography have been in these respects ruled out of the Enlightenment. Bayle, at the beginning of the eighteenth century, has been adjudged essentially a seventeenth–century figure, insofar as the authenticity of his Christian fideism and his historical approach is concerned. Debon, Paul, ed., Pierre Bayle: le philosophe de Rotterdam (Paris, 1959), pp. viii–xv,Google Scholar and, more moderately, Labrousse, Elisabeth, Pierre Bayle (The Hague, 1964) 2: 295–297.CrossRefGoogle Scholar Lessing, toward the end of the century, has been adjudged to have gone beyond the Enlightenment in these same respects. Allison, Henry E., Lessing and the Enlightenment: His Philosophy of Religion and Its Relation to Eighteenth-Century Thought (Ann Arbor, 1966), p. 122.Google Scholar Although this point of view is worthy of notice, it will not be adopted here. The role which both Bayle and Lessing played in the Enlightenment, Bayle as a creditor and Lessing as a debtor of its ideas, makes their religiosity relevant to it. as will appear below.

21. Klempt, Adalbert, Die Säkularisierung der universalhistorischen Auffassung: Zum Wandel des Geschichtsdenkens im 16. und 17. Jahrhundert (Göttingen, 1960);Google Scholar Klempt has more recently (in 1969) repeated the argument in Randa, Alexander, ed., Munsch und Weltgeschichte, pp. 222–223.Google Scholar

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23. Gay, Peter, The Party of Humanity: Essays in the French Enlightenment, p. 209.Google Scholar The general tenor of the critique and reassessment devoted to the Becker thesis in Raymond Oxley Rockwood, ed., Carl Becker's Heavenly City Revisited was the stress on its partial role as one perspective among many for the actuality of Enlightened historiography.

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25. Especially in his revealing treatment of the Lutheran Reformation, which he characterized admiringly and revealingly as “this salutary and glorious work.” Mosheim, John Laurence, An Ecclesiastical History, Ancient and Modern, trans. Maclaine, Archibald (Baltimore, 1832), 2: 23.Google Scholar

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37. Quoted in Gilbert's introduction in Robertson, , Progress, p. xvii.Google Scholar

38. Collection complete des oeuvres de l'Abbé de Mably (Paris, 1794–1795) 12: 402–405.Google Scholar

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42. For the views of eighteenth–century philosophes on pagan divinities, see Manuel, Frank, The Eighteenth Century Confronts the Gods (Cambridge, Mass., 1959);Google Scholar for the diffusion of a rational Christianity, see Groethuysen, Bernard, Die Entstehung der bürgerlichen Weltund Lebensanschauung in Frankreich, 2 vols. (Halle/Saale, 1927–1930.Google Scholar Eng. tr. from French edition by Ilford, Mary, The Bourgeois: Catholicism vs. Capitalism in Eighteenth Century France (New York, 1968), pp. 9–20)Google Scholar and Goldmann, Lucien, Der christliche Bürger und die Aufklärung (Neuwied, 1968)Google Scholar (Eng. tr. by Maas, Henry, The Philosophy of the Enlightenment: The Christian Burgess and the Enlightenment (Cambridge, Mass., 1973), pp. 32–33, 56–64).Google Scholar

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48. Ibid. The explicit thesis of this book pits the pagan divinities against Christianity, but its concern with Enlightened attitudes toward the nature of myth and of primitive mentality in world religions implicitly raises issues in which the philosophes' analysis was Continuous with a religiosity inclusive of Christianity.

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52. Lessing wrote his essays of fragments under the revealing titles: Über den Beweis des Geistes und der Kraft, Gedanken über die Herrnhuter, Von der Art und Weise der Fortpflanzung unter Ausbreitung der christlichen Religion, Rettung des Cardenus, Rettung des Inepti Religiosi, Ernst und Falk, Die Religion, über die Enstehung der geoffenbarten Religion, Das Christenthum der Vernunft, Über die Wirklichkeit der Dinge ausser Gott. The last three of these are reproduced in Taylor, Ronald, ed., The Intellectual Tradition of Modern Germany (New York, 1973) 1: 1–12.Google Scholar For the doctrine of the naturalistic “inner truth” of “indispensable positive religion”, see especially Lessing, , “Über die Entstehung der geoffenbarten Religion,” in Taylor, ed, The Intellectual Tradition 1:9.Google Scholar

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55. Thus Manuel: “Eighteenth-century writers were notoriously oblique; ideas of the gods often covered other concerns.” Ibid., p. viii.

56. See the argument that the shift from the natural theology of the late seventeenth century to the religion of reason in the eighteenth, a shift associated with the development from Newton to Priestley, was a shift associated with the change from the belief in the passivity to the belief in the activity of nature and with the change of beliefs from the voluntarism to the immanence of God rather than with a diminution in the subscription to divine causality, in Heiman, P. M., “Voluntarism and Immanence: Conceptions of Nature in Eighteenth-Century Thought,” Journal of the History of Ideas (1978) 39: 272–273.Google Scholar