Robert R. Palmer wrote his first book, Catholics and Unbelievers in Eighteenth Century France, under the influence of his mentor at Cornell University, Carl L. Becker. Whereas Becker had claimed that the "enlightened" French philosophes were more indebted to Christianity than they recognized, Palmer argued that French Catholic apologists in the eighteenth century were also more "enlightened" than they knew. The two theses are complementary sides of Becker's wider point that beneath an intellectual debate in the public sphere there lay certain shared assumptions that make discussion possible, or what Alfred Whitehead had called a common "climate of opinion." Devoted to the subsequent historiography of Palmer's subject, this article argues that although research has since vindicated aspects of Palmer's portrait of French "enlightened" Jesuits, it has also altered Palmer's picture of French Jansenists as being globally unenlightened. This development in historiography enlarges Palmer's own notion of a "climate of opinion," while challenging the coherence of recent notions of a single "Catholic Enlightenment."
An Overdue Tribute
Dale K. Van Kley
New and Renewed Perspectives
The general picture drawn by Michael Marrus and Robert Paxton nearly forty years ago of the Vichy government’s state antisemitism has stood the test of time and has been reinforced. If an element of revisionism is called for, it is with respect to the role played by some figures within the Catholic hierarchy, especially Pierre-Marie Gerlier, the cardinal archbishop of Lyon. A still more detailed knowledge of Jewish rescue has been built up, which confirms the special position of Le Chambon and the Plateau Vivarais. And yet recent work also shows more clearly that what happened there was integrally part of a much wider story of rescue. The debate between Jacques Semelin, on the one hand, and Marrus and Paxton, on the other, over whether the fate of the Jews in France in 1940–1944 was shaped more by indifference than by consciously held antisemitism raises questions relating to both the history of Christianity and twentieth-century modernity.
Keith Egan, Mathias Thaler, Anna Fedele, Maarit Forde, Tuomas Martikainen, Kim Knibbe, Maria M. Griera, Katerina Seraidari, José Mapril, Roger Canals, Diana Espirito Santo, Titus Hjelm, Vlad Naumescu, Vânia Zikán Cardoso, Mathieu Fribault, Rebecca Prentice, Ryan Schram, Jacqueline Ryle, Alexandre Surrallés, James S. Bielo, César Ceriani Cernadas, and Maïté Maskens
BENTLEY, Alex (ed.), The Edge of Reason? Science and Religion in Modern Society, 222 pp., foreword. London: Continuum, 2008. Paperback, £13.99. ISBN: 9781847062185.
BERGER, Peter, Grace DAVIE, and Effi e FOKAS, Religious America, Secular Europe? A Theme and Variations, 176 pp., bibliography, index. Aldershot: Ashgate, 2008. Paperback, £16.99. ISBN: 978075466011.
LEVEY, Geoffrey Brahm and Tariq MODOOD (eds.), Secularism, Religion and Multicultural Citizenship, 274 pp., tables, bibliographical references, index. Cambridge: Cambridge University Press, 2008 Paperback, $31.99/£17.99. ISBN: 9780521695411.
FAVRET-SAADA, Jeanne, 2009, Désorceler, 169 pp., bibliographical references. Paris: Éditions de L’Olivier. Paperback, €18.50. ISBN: 9782879296395.
GUADELOUPE, Francio, Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean, 255 pp., illustrations, notes, references, index. Berkeley: University of California Press, 2009. Hardback, $50.00/£34.95. ISBN: 9780520254886.
HACKETT, Rosalind (ed.), Proselytization Revisited: Rights Talk, Free Markets and Culture Wars, 480 pp. London: Equinox, 2008. Paperback, £18.99/$29.95. ISBN: 9781845532277.
JACKSON, Michael, The Palm at the End of the Mind: Relatedness, Religiosity and the Real, 256 pp., preface. Durham: Duke University Press, 2009. Paperback, $22.95. ISBN: 9780822343813.
KIRSCH, Thomas G., and Bertram TURNER (eds.), 2009, Permutations of Order: Religion and Law as Contested Sovereignties, 269 pp., bibliographical references, index. Farnham, Surrey, UK: Ashgate. Hardback, £55.00. ISBN: 9780754672593.
MAHIEU, Stéphanie and Vlad NAUMESCU (eds.), Churches In-Between. Greek Catholic Churches in Postsocialist Europe, 340 pp., bibliographical references, tables, index. Munster: Lit Verlag, 2008. Paperback, € 29.90. ISBN: 9783825899103.
MARRANCI, Gabriele, The Anthropology of Islam, 224 pp., introduction, conclusion, references. Oxford: Berg, 2008, Paperback, £13.38. ISBN: 9781845202859.
MEYER, Birgit (ed.), Aesthetic Formations: Media, Religion, and the Senses, 292 pp., illustrations, preface, bibliography, index. New York: Palgrave Macmillan, 2009. Hardcover, $90. ISBN: 9780230605558.
PALMIÉ, Stephan (ed.), Africa of the Americas: Beyond the Search for Origins in the Study of Afro-Atlantic Religions, 388 pages, preface. Leiden: Brill, 2008, Volume 33 of Studies of Religion in Africa: Supplements to the Journal of Religion in Africa. Hardback, €88.00/US$ 126.00. ISBN: 9789004164727.
PETERSEN, Jesper Aagaard (ed.), Contemporary Religious Satanism: A Critical Anthology, xii + 277 pp., index. Farnham, UK: Ashgate, 2009. Hardback, £55.00. ISBN: 9780754652861.
PINE, Frances and João PINA-CABRAL (eds.), On the Margins of Religion. ix, 286 p., illus., bibliogrs. Oxford: Berghahn Books, 2008. Hardback, $90.00/£45.00. ISBN: 9781845454098.
PINXTEN, Rik and Lisa DIKOMITIS (eds.), When God Comes to Town: Religious Traditions in Urban Contexts, 151 pp., figures, index. Oxford: Berghahn Books, 2009, Volume 4 of Culture and Politics/Politics and Culture Series. Hardcover, $70.00/£45.00. ISBN: 9781845455545.
SARRÓ, Ramon, The Politics of Religious Change on the Upper Guinea Coast: Iconoclasm Done and Undone, xviii + 239 pp., maps, figures, glossary, bibliography, index. Edinburgh: Edinburgh University Press for the International African Institute, 2009. Hardback, £55. ISBN: 9780748635153.
SCHMIDT, Bettina E., Caribbean Diaspora in the USA: Diversity of Caribbean Religions in New York City, 208 pp., figures, bibliography, index. Aldershot: Ashgate, 2008. Hardback, £55.00. ISBN: 9780754663652.
STEWART, Pamela J. and Andrew STRATHERN (eds.), Religious and Ritual Change: Cosmologies and Histories, 371 pp., preface, appendix, index. Durham, NC: Carolina Academic Press, 2009. Paperback, $50. ISBN: 9781594605765.
TOMLINSON, Matt, In God’s Image: The Metaculture of Fijian Christianity, 263 pp., preface, index, references. Berkeley: University of California Press, 2009. Paperback, $21.95/£14.95. ISBN: 9780520257788.
TREMLETT, Paul-François, Lévi-Strauss on Religion: The Structuring Mind, 132 pp., bibliographical references, index. London: Equinox, 2008. Paperback, £14.99/$24.95. ISBN: 9781845532789.
VILAÇA, Aparecida and Robin M. WRIGHT (eds.), Native Christians: Modes and Effects of Christianity among Indigenous Peoples of the Americas, 266 pp., index, illustrations, maps, afterword. Aldershot: Ashgate, 2008. Hardback, £55. ISBN: 9780754663553.
CANALS, Roger (dir.). 2008. The Many Faces of a Venezuelan Goddess. Paris: CNRS. 55 min., color.
MOTTIER, Damien (dir.). 2007. Prophète(s). France, Les Films de la Jetée. 46 minutes, color.
A persistent feature in Jesuit reports about the late Ming and early Qing was the notion that an enduring peace and concord pervaded the Chinese political system. Although the Jesuits did not invent this association, which was rooted in Greco-Roman historiography, the Jesuit encyclopaedist Antonio Possevino (1533–1611) was the first to link the ‘perpetual peace’ (perpetua pax) and ‘supreme concord’ (summa concordia) of the Chinese state to the Confucian intellectual tradition. As the Jesuits’ missionary strategy developed under the tutelage of Matteo Ricci (1552–1610), ‘public peace’ (pax publica) and ‘the calm of the Republic’ (Republica quies) came to be perceived as the ultimate purpose of the Confucian precepts and one of the hinges on which the aims of Christianity, Confucianism and natural law can be reconciled. The supreme expression of the link between Confucianism and peace can be found in the Confucius Sinarum philosophus (1687), which presented for the first time an accessible translation of three of the four Confucian classics. Yet while retaining the view that pre-Qin Confucianism espoused peace as a central political aim, the Confucius Sinarum philosophus challenged the view that contemporary China could be regarded as a utopic actualization of Confucian peace. This paper will discuss this shift as an attempt to coopt the Chinese political experience as an argument against the pragmatic political philosophy known as ‘reason of state’, which was perceived by Jesuit thinkers as atheistic and immoral.
A Proposal for Standards
The proposed Standards for interreligious textbook research and development are the result of an interreligious and international process of consultation. In the tension between a 'clash of civilisations' and the 'dialogue among civilisations', school textbooks have an important task. In many countries they are practically the 'teacher of teachers'. Based on the research project, “the representation of Christianity in textbooks of countries with an Islamic tradition“, discussions between scholars in different countries have taken place. The standards are proposed as possible guidelines for author teams and publishers, for education authorities and curriculum planners. Issues and tasks are envisaged under eight headings: covering the questions of an authentic portrayal of religions, developing a dialogue-orientated interpretation of religion, portraying religions' importance in the life of real people, dealing carefully with religions' history, with their cultural heritage and their context and with the controversial issues of mission, religious freedom and tolerance. Mutual understanding in the field of ethics should also be reflected. Last but not least, the life conditions of the students and their relevance for religious learning are to be taken seriously. Pedagogical and media didactic approaches have to accept the students as independent partners in the learning processes.
Gustavo Benavides, Thomas J. Coleman III, Ralph W. Hood Jr., Richard Sosis, and Ann Taves
As the first invitee to this portrait section trained as a scholar of religion and situated in a department of religious studies, I was interested to see how previous scholars trained in anthropology and sociology positioned themselves in relation to ‘religion’ as an object of study. It seems we all do so gingerly. Although my graduate work was in the history of Christianity with a focus on American religious history, since the early 1990s I have self-consciously positioned my historical research in an interdisciplinary space between psychiatry, anthropology, and religious studies in order to explore the contestations surrounding unusual experiences. During the last decade, I have been identifying myself less as a historian and more as an interdisciplinary scholar attempting to bring both humanistic and cognitive social scientific methods to the study of historical experiences and events. From this vantage point, I would argue, as Maurice Bloch (2010) did in the first volume of this journal, that ‘religion’ is not a natural kind but a complex cultural concept and that a theory of religion per se is impossible.
The conceptual history of 'economic development' is often told as a US-centered story. The United States, according to the standard account, turned to economic development as a tool in its struggle for global dominance during the Cold War. In line with recent research, this article demonstrates that the post-World War II boom in economic development had European origins as well, and that it originated as a joint response to the Cold War and to the unraveling of European empires. In particular, emphasis is placed on the little-studied contribution of a French Catholic activist who helped redefine economic development in the late 1950s and early 1960s. The Dominican Father Louis-Joseph Lebret stood at the head of an influential movement, which conceived of economic development as a way to save both France and Christianity in a moment of crisis for the French empire and for the Roman Catholic Church. In his writings, Lebret bestowed renewed legitimacy on the French 'civilizing mission.' He also revived elements of interwar Catholic thought to argue for the imperative of building a new moral-economic order that was neither communist nor capitalist. Far from a marginal historical actor, this theorist-practitioner was successful in his efforts, and gained followers for his vision of economic development in France, in Vatican City, at the United Nations, and in various former colonized countries.
Naomi J. Andrews, Simon Jackson, Jessica Wardhaugh, Shannon Fogg, Jessica Lynne Pearson, Elizabeth Campbell, Laura Levine Frader, Joshua Cole, Elizabeth A. Foster, and Owen White
Silyane Larcher, L’Autre Citoyen: L’idéal républicain et les Antilles après l’esclavage (Paris: Armand Colin, 2014).
Elizabeth Heath, Wine, Sugar, and the Making of Modern France: Global Economic Crisis and the Racialization of French Citizenship, 1870–1910 (Cambridge: Cambridge University Press, 2014).
Rebecca Scales, Radio and the Politics of Sound in Interwar France, 1921–1939 (Cambridge: Cambridge University Press, 2016).
Claire Zalc, Dénaturalisés: Les retraits de nationalité sous Vichy (Paris: Éditions du Seuil, 2016).
Bertram M. Gordon, War Tourism: Second World War France from Defeat and Occupation to the Creation of Heritage (Ithaca: Cornell University Press, 2018).
Shannon L. Fogg, Stealing Home: Looting, Restitution, and Reconstructing Jewish Lives in France, 1942–1947 (Oxford: Oxford University Press, 2017).
Sarah Fishman, From Vichy to the Sexual Revolution: Gender and Family Life in Postwar France (New York: Oxford University Press, 2017).
Frederick Cooper, Citizenship between Empire and Nation: Remaking France and French Africa, 1945–1960 (Princeton: Princeton University Press, 2014).
Jessica Lynne Pearson, The Colonial Politics of Global Health: France and the United Nations in Postwar Africa (Cambridge, MA: Harvard University Press, 2018).
Darcie Fontaine, Decolonizing Christianity: Religion and the End of Empire in France and Algeria (New York: Cambridge University Press, 2016).
Religion has long stood at the center of debates on the environmental crisis of late modernity. Some have portrayed it as a malade imaginaire, providing divine legitimation for human domination and predatory exploitation of natural resources; others have looked up to it as an inspirational force that is the essential condition of planetary revival. There is an ongoing battle of the books on the salience of religion in the modern world. Some trendy volumes declare that God Is Back (Micklethwait and Wooldridge 2009). Others advert to The End of Faith (Harris 2004, harp the theme of The God Delusion (Dawkins 2006), or claim that God Is Not Great (Hitchens 2007). Both sides provide ample evidence to support their adversarial claims. In much of Canada and Western Europe, where religious establishments have courted or colluded with the state, religion has come to be viewed as the enemy of liberty and modernity. Not so in the United States, where the Jeffersonian separation of religion from politics forced religious leaders to compete for the souls of the faithful—and thus to make Christianity more reconcilable with the agenda of modernity,
individualism and capitalist enterprise.
Russian Orthodox Archbishop Nil Isakovich's Perception of Tibetan Buddhism in Eastern Siberia
Nil (Isakovich), bishop of the Irkutsk and Nerchinsk eparchy from 1838 to 1853, completed a major work on Tibetan Buddhism, Buddizm, razsmatrivaemyi v otnoshenii k posledovateliam ego, obitaiushchim v Sibiri (Buddhism, examined in relation to its Siberian followers), published in St. Petersburg in 1858. It was a thorough description of Buddhist doctrine, rites, and organizational structures in the Transbaikal. The bishop observed the rapid spread of Buddhism with the growth of the number of followers, clergy, and monasteries (datsan) in this area. As a Christian missionary, he tried to find out the reasons why this teaching was so powerful and influential, and why Buddhism became so popular among the Buriat population, attracting far more converts from native Shamanism than Christianity. Nil was interested in organizational aspects, hierarchical structure, Buddhist dharma, everyday rituals, and ceremonies during major holidays. Throughout his book, Nil presented his erudition and understanding of the Buddhist tradition. He used numerous sources in Tibetan, Mongolian, Latin, Russian and French. The quality of his writing varies greatly from other contemporary works of the Russian Orthodox missionaries. Unfortunately, Nil's book, published in Russian, was unknown to the majority of European scholars of that time.