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According to the author, Liberals supported the new German-Catholic sect in its bid for legal recognition because it espoused a reformed religion with sexual values that matched the liberal perspective.The publicly criticized the Roman Catholic clergy for its aberrant sexuality and for the way priests in the confessional shared the most intimate secrets of a marriage.Jews were also perceived as suspect because of their "orientalism," and in the final analysis, the dissenters' philo-Semitism amounted to Jewish conversion to the new, ostensibly Christian, religion.Herzog reveals the limits of philo-Semitism and feminism among most , but closes her study with a critique of Gustav Struve, Carl Scholl, and Louise Dittmar--the most radical voices from one cell of the movement.As an analysis of sexuality, there is room for further research as well. id=554 Copyright © 1996 by H-Net, all rights reserved.Herzog describes positively the German-Catholic attempt to "spiritualize sex," in which married sex can be grace-filling. H-Net permits the redistribution and reprinting of this work for nonprofit, educational purposes, with full and accurate attribution to the author, web location, date of publication, originating list, and H-Net: Humanities & Social Sciences Online.In their battle against Catholic conservatism, Liberals supported an anti-celibacy movement.
), but her significance for "religious politics in pre-revolutionary Baden" is tenuous at best.Herzog asserts that the Liberals and dissenters fought to stop the "religious right" from "defining the content of Christianity," yet an analysis of conservative religious thought is lacking in this work.The institutional churches certainly tampered with the form, but not the content, at least not in the fashion Herzog suggests.For Herzog, therefore, this convergence in 1847 of religious dissent and political radicalism provided the space in which Dittmar could elaborate a theory of gender as social construction.Therein lies the fundamental premise of this study.