Paris: Religious Capital During the Second Empire
Journal name: Archives De Sciences Sociales Des Religions
Original article title: Jacques-Olivier Boudon, Paris, capitale religieuse sous le Second Empire
The journal “Archives of Social Sciences of Religions” publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales”)
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Subtitle: Paris, Cerf, 2001, 557 p. (bibliogr., annexes, index, illustr., cartes) (coll. « Histoire religieuse de la France »)
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
Corinne Valasik
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly”)
Full text available for: Jacques-Olivier Boudon, Paris, capitale religieuse sous le Second Empire
Year: 2002 | Doi: 10.4000/assr.1617
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
1) Introduction
In "Paris, capitale religieuse sous le Second Empire," Jacques-Olivier Boudon explores the role of Catholicism in Paris during the Second Empire, a period often viewed through the lens of architectural transformation. Boudon highlights the intertwining of political, religious, and social dynamics, revealing a concerted effort by both political and religious authorities to redefine Paris's identity. His analysis delves into the relatively underexplored area of Catholic initiatives amidst urbanization, suggesting that the Catholic Church sought to position Paris as the religious capital of France, juxtaposed with its historical significance in the realm of architecture and modernity.
2) Religious and Political Synergy
One of the central concepts that emerge from Boudon's work is the collaboration between political and religious authorities, which he terms "religious Haussmannization." Napoleon III leveraged religious symbolism to strengthen his political power, while religious authorities aimed to elevate Paris's status compared to other French cities like Lyon. This synergy manifested in the reconfiguration of parish structures and the restoration of sacred monuments, most notably the renovation of Notre-Dame Cathedral. Such efforts were not solely aesthetic; they aimed at portraying Paris as a bastion of French Catholicism, fostering a renewed sense of national identity in the face of external influences.
3) Catholic Liberalism vs. Intransigence
Another significant theme addressed by Boudon is the internal dynamics within the Parisian clergy, particularly the tension between liberal Catholics and the more rigid, intransigent faction that dominated French Catholicism and had influence from Rome. He notes that the Paris diocese was primarily led by liberal Catholics who aspired to a vision of the Church that diverged from stringent traditionalism. This ideological rift became particularly pertinent in the context of the First Vatican Council, which would ultimately stifle these Parisian aspirations for a more moderated and inclusive Catholicism. Boudon effectively illustrates how these conflicting currents within the Church shaped the religious landscape of Paris during a time of significant societal transformation.
4) Conclusion
Boudon's scholarly investigation provides a nuanced understanding of how religion, particularly Catholicism, permeated the evolving identity of Paris during the Second Empire. His focus on the relationship between urban development and religious influence sheds light on the multi-layered interactions between faith and modernity. While the study primarily concentrates on Catholic initiatives, it indicates areas for further research, such as the positions of other religious confessions amidst the city's transformation. Ultimately, Boudon's work deepens the discourse on the complexities of religion in urban settings during a period of rapid change, revealing the intricate tapestry of Paris's spiritual and social fabric.
FAQ section (important questions/answers):
What is the main focus of Jacques-Olivier Boudon's book?
The book examines the religious initiatives and reflections of the Catholic Church in Paris during the Second Empire, highlighting its collaboration with political authorities and the social dynamics within the growing urban environment.
How does Boudon characterize the relationship between politics and religion in Paris?
Boudon describes a cooperation between political and religious authorities, as Napoleon III sought to use Catholicism to bolster his regime, while religious leaders sought to elevate Paris as the religious capital of France.
What significant cultural aspects does Boudon explore in the Second Empire?
He examines the 'religious haussmannization' of Paris, focusing on the renovation of churches and the promotion of Catholicism amidst urbanization, reflecting the intertwined nature of religious, political, and social identity.
What does Boudon reveal about the clergy's attitudes within the Paris diocese?
Boudon finds that the Paris diocese was led by liberal Catholics who opposed the dominant intransigent movement, creating an alternative vision of Catholicism that sought to interact with modernity.
What kind of academic contribution does Paul A. Bramadat's work make?
Bramadat's ethnographic study provides insights into how evangelical groups navigate a secular university environment in Canada, particularly how they maintain their identity while engaging with broader societal contexts.
Glossary definitions and references:
Theological and religious glossary list for “Paris: Religious Capital During the Second Empire”. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Pari:
[see source text or glossary: Paris] Paris is a central theme in the text, representing the cultural and religious landscape of the city during the Second Empire, highlighting its significance in the developments of Catholicism and urban identity.
2) Student:
The term 'student' relates to the evangelical context in the book by Paul A. Bramadat, where it describes the university environment at McMaster University, illustrating the role of students in religious groups and their engagement in a secular setting.
3) Religion:
The text discusses 'religion' extensively, particularly focusing on Catholicism as a significant force in Paris during the Second Empire, examining its influence on culture, politics, and society, and addressing the complex nature of various confessions.
4) Book:
Jacques-Olivier Boudon's work is referred to as a 'book' that delves into the religious capital of Paris, providing a detailed historical study that aids readers in understanding the interconnectedness of urbanization and religious dynamics.
5) Environment:
The 'environment' mentioned refers to the secular university setting where evangelical students operate, emphasizing the interactions they have with their surroundings and how they navigate their religious identity in a pluralistic society.
6) Confession:
In the provided text, 'confession' is linked to the Catholic practices emphasized during the Great Mission, reflecting the deep religious observance and the need for atonement following the Revolution.
7) Spiritual:
[see source text or glossary: Spiritual] The concept of 'spiritual' is addressed through themes of spiritual warfare in Bramadat's work, suggesting a communal ethos within the evangelical context that emphasizes spiritual commitments and practices.
8) Desire:
The 'desire' of the Parisian authorities aims to elevate the city's status as a religious capital, reflecting aspirations to restore and enhance the religious image of Paris amid urban transformation.
9) Campu:
[see source text or glossary: Campus] The text details the experiences of evangelical groups on the university 'campus', highlighting their efforts to establish a significant presence and maintain their unique identity in a secular academic landscape.
10) Reflection:
The term 'reflection' pertains to the author's contemplation on the evolving nature of Catholicism in Paris and the influence of varying theological interpretations that emerge in response to societal changes.
11) Revolution:
The 'Revolution' alluded to in the text serves as a backdrop to the religious sentiments and reactions felt by Catholics, underscoring a period of significant turmoil that shaped the dynamics of faith and community engagement.
12) Festival:
The mention of a 'festival' refers to the Great Mission, an event that illustrates the intersection of religious observance and communal celebration in Paris, embodying the Baroque traditions and community engagement.
13) Debate:
The word 'debate' signifies the interactions and discussions that evangelical students engage in within a secular university framework, showcasing their intention to express their religious perspectives in a pluralistic environment.
14) Light:
[see source text or glossary: Light] The concept of 'light' related to religious identity may metaphorically connect to the illumination of Catholicism's role in Paris, serving as a source of hope or guidance amidst the challenges faced.
15) City:
The reference to 'city' highlights Paris as a dynamic entity, impacted by various social, political, and religious forces that shape its identity, particularly under the Second Empire's transformative initiatives.
16) Dimension:
[see source text or glossary: Dimension] The dimensions explored in the work include the theological, political, and social aspects of Catholicism, demonstrating its multifaceted role in shaping urban Paris.
17) Monogamy:
The mention of 'monogamy' emerges in the context of sexual ethics among the evangelical students, accentuating their commitment to distinct moral standards that contrast with prevailing norms at the university.
18) Theology:
Theological discussions throughout the text address how different religious interpretations emerge, particularly among liberal Catholics, providing insights into the evolving nature of doctrine in light of societal changes.
19) Rhetoric (Rhetorical):
The use of 'rhetoric' in the evangelical group's communication signifies their strategic approach to engaging others in discourse and conveying their beliefs within the secular environment of the university.
20) Identity:
The 'identity' of Catholicism in relation to Paris during the Second Empire is explored as a central theme, reflecting how religious and urban identities coexist and inform one another amidst cultural transformations.
21) Alcohol:
The reference to 'alcohol' appears in the context of the lifestyle choices embraced by the evangelical students, who often eschew substances that conflict with their moral and religious convictions.
22) Release:
[see source text or glossary: Release] The concept of 'release' may pertain to the freedom or expression sought by religious groups within the evolving social landscape, indicating a dual pursuit of distinct faith and social interaction.
23) Warrior:
The term 'warrior' resonates with themes of spiritual warfare, indicating the commitment of evangelical students to confront spiritual challenges and embody their faith through active engagement in their environment.
24) Trance:
The notion of 'trance' connects to the collective experiences of participants during religious events, such as the processions linked to the Great Mission, showcasing emotional and spiritual fervor within communal gatherings.
25) Refuge:
[see source text or glossary: Refuge] The idea of 'refuge' pertains to the space that religious groups create for themselves, serving as an area of support and shared belief in an otherwise secular world.
26) Prayer:
The concept of 'prayer' is pivotal to both contexts discussed, representing a core practice among Catholic and evangelical students that reinforces their spiritual commitments and communal ties.
27) Sex (Sexual):
The 'sexual' morals adhered to by the evangelical group emphasize a lifestyle contrasting sharply with contemporary societal norms, highlighting their distinct values and beliefs regarding relationships.
28) Fever:
[see source text or glossary: Fever] The concept of 'fever,' particularly within the context of the Great Mission, may symbolize the heightened emotional and spiritual engagement witnessed during religious festivities.
29) Heart:
[see source text or glossary: Heart] The term 'heart' can symbolize the emotional and spiritual core of the experiences discussed, reflecting the deep convictions of individuals within both religious contexts.
30) Image:
The transformation of the 'image' of Paris as a religious center is a prominent theme, emphasizing efforts to enhance its stature and visibility within the greater European religious landscape.
31) Camp:
[see source text or glossary: Camp] In the context of the text, 'camp' potentially refers to various settings associated with religious activities or gatherings, emphasizing a communal dimension to shared beliefs and practices.
32) Cult:
The reference to 'cult' may allude to the structured devotional practices within religious movements discussed, indicating how communal worship practices contribute to identity formation.
33) Mind:
[see source text or glossary: Mind] The concept of 'mind' is relevant in discussions of the theological perspectives held by various groups, influencing interpretations of faith and ultimately shaping their interactions with broader society.
34) Drug:
The mention of 'drug' pertains to the lifestyle choices of evangelical students who refrain from substance use, underscoring their commitment to moral and ethical standards distinct from mainstream university culture.