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Published online by Cambridge University Press: 17 February 2016
Fifty years ago it was possible to write with a good conscience about relations between pietism and enlightenment; everyone knew what these spiritual entities were, and knew also that it was not proper (in the German-speaking world at least) to talk of religious revival until the enlightenment was almost spent. It is only in the historiography of the German Democratic Republic that any of these certainties seems to remain; there the enlightenment retains pride of place as the progenitor of progress and human liberation, with an honourable pedigree extending deep into the middle ages, its relations with ständisch politics or with pietist religion capable in principle of rational discussion. Contrast with this the sneer of A. J. P. Taylor in England that the enlightenment is now only of interest to those who are still worried about Christianity, and with the problems of definition encountered by historians in America and West Germany. To Henry May, the enlightenment in America is capable of structural analysis which reveals stages of development, each with its own objectives. The notion that enlightenment was a simple concept, patient of blanket condemnation, was a calumny put about by frightened conservatives, including many of evangelical views at the end of the eighteenth century.
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