Recent scholarship has criticized the assumption that European modernity was inherently secular. Yet, we remain poorly informed about religion's fate in the nineteenth-century big city, the very crucible of the modern condition. Drawing on extensive archival research and investigations into Protestant ecclesiastical organization, church-state relations, liturgy, pastoral care, associational life, and interconfessional relations, this study of Strasbourg following Germany's annexation of Alsace-Lorraine in 1871 shows how urbanization not only challenged the churches, but spurred them to develop new, forward-looking, indeed, urban understandings of religious community and piety. The work provides new insights into what it meant for Imperial Germany to identify itself as "Protestant" and it provocatively identifies the European big city as an agent for sacralization, and not just secularization.
This innovative survey explores Europe's long 19th century from the French Revolution to the end of World War One. As Karl Marx and Friedrich Engels announced in their Communist Manifesto of 1848, the French Revolution launched a new era in Europe in which virtually every aspect of the previous epoch, the 'old regime', was eventually overhauled, transformed and overthrown. The early years of this period witnessed not only the emergence of new political ideas and practices, which would form the base of the century's parliamentary and constitutional regimes, but also challenges to existing notions of social order, notable demographic growth and the beginnings of a revolutionary economic system. Moreover, by 1815 there were multiple signs that Europe, led by Great Britain, was beginning to take on new importance as a global power. Europe's Long Nineteenth Century tells the story of how Europe's peoples and states, from the Mediterranean to the Arctic Circle, from the Atlantic to the Urals, experienced and reacted to the set of social, cultural, economic and political changes that slowly transformed Europe and the world beyond it between 1789 and 1918. It characterizes this period as one of multiple transitions to highlight the different forces of change and the variability of their impact at different points of time and in different parts of Europe. Divided into three overlapping sections (1789-1850, 1840-1880, and 1870-1918), the book depicts overarching tendencies in each period while also pointing to unique aspects of specific regions and countries. Throughout, the argument is supported by illustrative material and bibliographic notes designed to encourage further reading and the understanding of changing historical perspectives on key topics.
Recent scholarship has criticized the assumption that European modernity was inherently secular. Yet, we remain poorly informed about religion's fate in the nineteenth-century big city, the very crucible of the modern condition. Drawing on extensive archival research and investigations into Protestant ecclesiastical organization, church-state relations, liturgy, pastoral care, associational life, and interconfessional relations, this study of Strasbourg following Germany's annexation of Alsace-Lorraine in 1871 shows how urbanization not only challenged the churches, but spurred them to develop new, forward-looking, indeed, urban understandings of religious community and piety. The work provides new insights into what it meant for Imperial Germany to identify itself as "Protestant" and it provocatively identifies the European big city as an agent for sacralization, and not just secularization.
Suspect Tenderness opens with a narrative concerning the capture of Daniel Berrigan, related in his continuing friendship and pastoral relationship with Stringfellow and co-author Anthony Towne. It continues with an examination of the ethical and theological implications of the Berrigan witness, in which middle-class American piety is asked to face the fact that Jesus was a criminal. Stringfellow insists that every state feels threatened by Christ's claim to a moral authority over death, and sees the community of resistance as a community of resurrection.
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