A master historian traces the flourishing of organized religion in Manhattan between the 1880s and the 1960s, revealing how faith adapted and thrived in the supposed capital of American secularism. In Gilded Age Manhattan, Catholic, Jewish, and Protestant leaders agonized over the fate of traditional religious practice amid chaotic and multiplying pluralism. Massive immigration, the anonymity of urban life, and modernity’s rationalism, bureaucratization, and professionalization seemingly eviscerated the sense of religious community. Yet fears of religion’s demise were dramatically overblown. Jon Butler finds a spiritual hothouse in the supposed capital of American secularism. By the 1950s Manhattan was full of the sacred. Catholics, Jews, and Protestants peppered the borough with sanctuaries great and small. Manhattan became a center of religious publishing and broadcasting and was home to august spiritual reformers from Reinhold Niebuhr to Abraham Heschel, Dorothy Day, and Norman Vincent Peale. A host of white nontraditional groups met in midtown hotels, while black worshippers gathered in Harlem’s storefront churches. Though denied the ministry almost everywhere, women shaped the lived religion of congregations, founded missionary societies, and, in organizations such as the Zionist Hadassah, fused spirituality and political activism. And after 1945, when Manhattan’s young families rushed to New Jersey and Long Island’s booming suburbs, they recreated the religious institutions that had shaped their youth. God in Gotham portrays a city where people of faith engaged modernity rather than floundered in it. Far from the world of “disenchantment” that sociologist Max Weber bemoaned, modern Manhattan actually birthed an urban spiritual landscape of unparalleled breadth, suggesting that modernity enabled rather than crippled religion in America well into the 1960s.
The Harlequin of Hate, as he's sometimes called, has killed countless people over the years—including Jason Todd, a boy who once served as Batman's sidekick, Robin. Were we in Batman's black boots, would we be so quick to turn away from ...
Joining the newly formed NYPD in 1845, Timothy reluctantly assumes his duties near the notorious Five Points slum, where in the middle of the night he hears a little girl's claim that dozens of bodies have been buried in a local forest.
Stephen Beauregard Weeks , The Religious Development in the Province of North Carolina , Johns Hopkins University Studies in Historical and Political Science , 10th ser . , 5 ( Baltimore , 1892 ) , pp .
Seeing Beyond the Game John Sexton, Thomas Oliphant, Peter J. Schwartz. journey and the ones from antiquity like Paul and Augustine— leave something behind as the great leap forward is taken. What the two worlds share is an infinite ...
See also poverty, poor relief House Carpenters' Society, 53–54 House of Industry, 201 Hudson River, 84, 231 Hughes, John, 206, 207,254 Hunt, Seth Bliss, 157, 159, 160 identity, 6, 9, 137, 141, 170, 186, 238 immigration.
Sacks, Marcy S. (2005) “'To Show Who Was in Charge': Police Repression of New York City's Black Population at the Turn of the ... Rothbard, Murray N. (1984) “The Federal Reserve as a Cartelization Device: The Early Years, 1913–1930.
After the film's prologue, in which Miz Cooper is briefly shown teaching Christ's words, she is absent until the skiff, drifting oarless, providentially comes to rest on a sandbar below her farm.53 On their graced journey to the farm, ...
In this first modern history of the Huguenots' New World experience, Jon Butler traces the Huguenot diaspora across late seventeenth-century Europe, explores the causes and character of their American emigration,...
Go, Cates, go!î_BRIAN MICHAEL BENDIS Collects GOD COUNTRY #1-6
I did not mention it to the group, but I thought briefly of a recent visit paid to the police department by Detective Abberline of Scotland Yard, the senior detective involved in the still unsolved “Jack the Ripper” case in London some ...