Porcelain and Catholic Enlightenment: The Zwettler Tafelaufsatz

The mastery of a hard-paste porcelain technology in Dresden in 1708 was a major natural philosophical achievement for the European Enlightenment. From the outset, the material possessed a representative function at the Saxon court, where it served to promote the power and cultural prestige of the Wettin dynasty. As porcelain factories were established at courts across Europe, however, the material's signifying role became complex. On the one hand, its alchemical associations aligned it with unfettered princely power in the realm of the absolutist court. On the other, its origins in laboratory investigation could indicate a princely engagement with the Enlightenment pursuit of scientific knowledge. These contradictory associations reached an apogee in the so-called “Catholic Enlightenment,” producing artworks that sought to consolidate the church. This paper analyzes the Zwettler Tafelaufsatz—the great porcelain table centerpiece that was created in 1768 as part of a multimodal baroque celebration of Abbot Rayner Kollmann's jubilee at the Cistercian monastery of Zwettl in Lower Austria. Here the porcelain medium enabled the Cistercian brethren to argue for the continuing role of monasteries and monastic scholarship in eighteenth-century Enlightenment learning, while simultaneously declaring the limits of human learning and the ultimate supremacy of divine revelation in the context of an absolutist world order.

Ressourcement and Aggiornamento in the Eighteenth Century

This chapter argues that the roots of Vatican II must be pushed back into the eighteenth century in order to fully understand the council. It profiles the existence and achievements of the “Catholic Enlightenment,” a now well-established phenomenon that spanned the entire European Catholic world, and argues that it was an attempt at aggiornamento. A variety of eighteenth-century movements, many of them later condemned or marginalized by the Church’s official magisterium, are then profiled, including Gallicanism, Richerism, Febronianism, and Josephinism. The chapter then examines a complex and misunderstood reform movement, Jansenism, which especially shaped Scipione de’ Ricci and the Pistoian circle. Finally, it examines a loose “Third Party” of moderate Catholic reformers (who were neither Jansenists nor traditionalist zelanti), focusing on Lodovico Muratori. The chapter shows that both radical Jansenists and moderate “Third Party” Catholics attempted ressourcement, especially in advocating liturgical and devotional reform and encouraging Bible reading.