By Hugh McLeod
Europe within the 19th century observed striking development within the dimension and variety of towns and within the share of the inhabitants dwelling in city parts. Many contemporaries suggestion that this social revolution might result in an both dramatic switch in non secular existence. This e-book, written through a world crew of experts, offers an authoritative account of spiritual swap, either on the institutional and well known point, in Catholic, Protestant and Orthodox towns, in seven ecu nations.
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54–5; Frances Lannon, Privilege, Persecution and Prophecy: The Catholic Church in Spain 1875–1975, Oxford, 1987, pp. 13–14. Maitron (eds), Christianisme et monde ouvrier, Paris, 1975. Marsha Rosenblit, ‘Jewish assimilation in Habsburg Vienna’, in Jonathan Frankel and Steven Zipperstein (eds), Assimilation and Community: The Jews in Nineteenth Century Europe, Cambridge, 1992, pp. 231–2. McLeod, ‘Class, community and region’. Remy, Pratique religieuse urbaine et regions culturelles, Paris, 1968. Brepohl, Industrievolk im Wandel von der agraren zur industriellen Daseinsform dargestellt am Ruhrgebiet, Tübingen, 1957, pp.
1850–1900’, Social Compass, 27, 1980, pp. 191–214; and for Belfast, see David Hempton and Myrtle Hill, Evangelical Protestantism and Ulster Society 1740–1890, London, 1992, pp. 115–21. For the overall social profile of religion in various countries, see Gibson, Social History of French Catholicism, pp. 193–226; for Germany, Lucian Hölscher’s contribution to this volume; for Spain, José Andrés-Gallego, ‘Sobre las formas de pensar y de ser: La Iglesia’, Historia general de España y America, 16:1, Madrid, 1983, pp.
The high level of antagonism between rival sects, and between believers and unbelievers, was perhaps the most distinctive feature of urban religion in the nineteenth and early twentieth centuries. By comparison with the preceding era, nineteenthcentury cities were much more religiously heterogeneous: rather than binding the urban community together, religion had become a major source of internal division. By comparison with the later twentieth century, religion or irreligion were far more closely bound up with the identity of social classes or ethnic groups—religious convictions were more of a collective phenomenon and less a matter of individual choice.
