Secularisation

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The document discusses secularization, defined as changing something from religious control or influence to a non-religious status. It outlines five characteristics of secularization including declining religious participation and loss of prestige of religious institutions. It presents the secularization thesis that industrialization and modernization inevitably lead to secularization. However, criticisms argue this overlooks variations between societies and new religious movements in secular societies. Contemporary views show an ongoing debate around secularization trends.

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Secularisation Definition secularisation - the activity of changing something (art or education or society or morality etc.) so it is no longer under the control or influence of religion

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15 Religion Figure 15.1 Religions come in many forms, such as this large megachurch. (Photo courtesy of ToBeDaniel/Wikimedia Commons) Learning Objectives 15.1. The Sociological Approach to Religion • Discuss the historical view of religion from a sociological perspective • Understand how the major sociological paradigms view religion 15.2. World Religions • Explain the differences between various types of religious organizations • Understand classifications of religion, like animism, polytheism, monotheism, and atheism • Describe several major world religions 15.3. Religion in the United States • Give examples of religion as an agent of social change • Describe current U.S. trends including megachurches and secularization Introduction to Religion Why do sociologists study religion? For centuries, humankind has sought to understand and explain the “meaning of life.” Many philosophers believe this contemplation and the desire to understand our place in the universe are what differentiate humankind from other species. Religion, in one form or another, has been found in all human societies since human societies first appeared. Archaeological digs have revealed ritual objects, ceremonial burial sites, and other religious artifacts. Social conflict and even wars often result from religious disputes. To understand a culture, sociologists must study its religion. What is religion? Pioneer sociologist Émile Durkheim described it with the ethereal statement that it consists of “things that surpass the limits of our knowledge” (1915). He went on to elaborate: Religion is “a unified system of beliefs and practices relative to sacred things, that is to say set apart and forbidden, beliefs and practices which unite into one single moral community, called a church, all those who adhere to them” (1915). Some people associate religion with places of worship (a synagogue or church), others with a practice (confession or meditation), and still others with a concept that Chapter 15 | Religion 333 guides their daily lives (like dharma or sin). All these people can agree that religion is a system of beliefs, values, and practices concerning what a person holds sacred or considers to be spiritually significant. Does religion bring fear, wonder, relief, explanation of the unknown or control over freedom and choice? How do our religious perspectives affect our behavior? These are questions sociologists ask and are reasons they study religion. What are peoples' conceptions of the profane and the sacred? How do religious ideas affect the real-world reactions and choices of people in a society? Religion can also serve as a filter for examining other issues in society and other components of a culture. For example, after the terrorist attacks of September 11, 2001, it became important for teachers, church leaders, and the media to educate Americans about Islam to prevent stereotyping and to promote religious tolerance. Sociological tools and methods, suc ...

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FIGURE 15.1 Religions come in many forms, such as this large megachurch. (Credit: ToBeDaniel/Wikimedia Commons) INTRODUCTION CHAPTER OUTLINE 15.1 The Sociological Approach to Religion 15.2 World Religions 15.3 Religion in the United States Why do sociologists study religion? For centuries, humankind has sought to understand and explain the “meaning of life.” Many philosophers believe this contemplation and the desire to understand our place in the universe are what differentiate humankind from other species. Religion, in one form or another, has been found in all human societies since human societies first appeared. Archaeological digs have revealed ritual objects, ceremonial burial sites, and other religious artifacts. Social conflict and even wars often result from religious disputes. To understand a culture, sociologists must study its religion. What is religion? Pioneer sociologist Émile Durkheim described it with the ethereal statement that it consists of “things that surpass the limits of our knowledge” (1915). He went on to elaborate: Religion is “a unified system of beliefs and practices relative to sacred things, that is to say set apart and forbidden, beliefs and practices which unite into one single moral community, called a church, all those who adhere to them” (1915). Some people associate religion with places of worship (a synagogue or church), others with a practice (confession or meditation), and still others with a concept that guides their daily lives (like dharma or sin). All these people can agree that religion is a system of beliefs, values, and practices concerning what a person holds sacred or considers to be spiritually significant. Does religion bring fear, wonder, relief, explanation of the unknown or control over freedom and choice? How do our religious perspectives affect our behavior? These are questions sociologists ask and are reasons they study religion. What are peoples' conceptions of the profane and the sacred? How do religious ideas affect the real-world reactions and choices of people in a society? 15Religion Religion can also serve as a filter for examining other issues in society and other components of a culture. For example, after the terrorist attacks of September 11, 2001, and later in during the rise and predominant of the terrorist group ISIS, it became important for teachers, church leaders, and the media to educate Americans about Islam to prevent stereotyping and to promote religious tolerance. Sociological tools and methods, such as surveys, polls, interviews, and analysis of historical data, can be applied to the study of religion in a culture to help us better understand the role religion plays in people’s lives and the way it influences society. 15.1 The Sociological Approach to Religion LEARNING OBJECTIVES By the end of this section, you should be able to: • Discuss the historical view of religion from a sociological perspective • Describe how the major sociological paradigms vie.

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CHAPTER NINE Historicizing the Secularization Debate An Agenda for Research Philip S. Gorski The trends are quite clear: In most parts of the West, Christian belief and practice have declined significantly, at least since World War II, and probably for much longer (e.g., Ashford and Timms 1992; Davie 1999). The variations are also quite clear: In a few countries, such as Ireland and Poland, levels of belief and practice are still very high; in others, however, such as Sweden and Denmark, they are quite low. But what do these trends and variations mean? And how might we explain them? Current thinking on these questions among sociologists of religion is dominated by two opposing positions. The first is classical secularization theory, which sees the recent decline of Christian religiosity as part of a general trend toward greater “secularity” and an inevitable consequence of “modernization.” The second is the “religious economies model.” It argues that transhistorical and cross-national variations in “religious vitality” are caused by differences in the structure of “religious markets,” and, more specifically, that the freer religious markets are, the more vital religion will be. Who is right? The diehard defenders of secularization theory? Or their upstart crit- ics from the religious economies school? In my view, the answer is “probably neither.” I say “neither” because there is now a great deal of evidence which speaks against both of these theories – against the view that modernization inevitably undermines religion and against the view that “free markets” (in religion) generally promote it – evidence, moreover, which seems better accounted for by other theoretical perspectives that have been forgotten or ignored in the recent debate. But I would add the qualification “probably,” because the accumulated evidence is still too thin historically and too narrow geographically to allow for any credible judgements: as sociologists of religion, we know a great deal about the twentieth-century West, but relatively little about anything else. For those interested in advancing the current debate, then, two tasks would seem to be of especial importance. One is to revive and/or elaborate alternative theories of religious change. In what follows, I will discuss two perspectives that I regard as particu- larly promising: (a) a sociopolitical perspective, which focuses on conflict and competition between religious and nonreligious elites and movements; and (b) a religiocultural perspective, which focuses on the relationship between religious and nonreligious values and worldviews, both within different religious traditions, and across different stages of religious development. The second task is to contextualize the postwar developments, 110 Historicizing the Secularization Debate 111 both historically and sociologically. This means studying the ebbs and flows of secularity over the longue duree, and examining the interactions between re ...

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Core Values Excellence No name University is an educational enterprise. All of us, individually and collectively, work hard to ensure that our students develop the character, learn the skills, and assimilate the knowledge essential to become morally responsible leaders. The success of our University depends upon a conscientious commitment to our mission, vision, and goals. Community No name University develops hospitable Christian learning communities everywhere we serve. We foster a spirit of belonging, unity, and interdependence based on mutual trust and respect to create socially responsible environments that challenge all of us to listen, to learn, to change, and to serve. Respect Animated in the spirit of Jesus Christ, we value all individuals’ unique talents, respect their dignity, and strive to foster their commitment to excellence in our work. Our community’s strength depends on the unity and diversity of our people, on the free exchange of ideas, and on learning, living, and working harmoniously. Personal Development No name University stresses the development of every person’s mind, spirit, and body for a balanced life. All members of the No name University community must demonstrate their commitment to personal development to help strengthen the character of our community. Responsible Stewardship Our Creator blesses us with an abundance of resources. We foster a spirit of service to employ our resources for University and community development. We must be resourceful. We must optimize and apply all of the resources of our community to fulfill no name University’s mission and goals. Integrity The commitment of no name University to excellence demands that its members live its mission and deliver on its promise. The faculty, staff, and students pledge to be honest, just, and consistent in word and deed. SuMMARIZING THE OPTIONS There was a time when it seemed that religion might just dis- appear. Throughout the modern period secularism continued to grow. It appeared that the religions of humankind would be superseded by science and left behind as historical artifacts, like Egyptian temples, the Greek gods, and many Christian churches in Northern Europe today. Certainly the hope of a world with- out religion continues to motivate some thinkers. Richard Daw- kins’ ‘Beyond Belief ’ movement and advertising campaigns in Britain and Canada have precisely this outcome as their goal. And yet at present the outcome they strive for appears unlikely. If anything, there has been a resurgence of religious commitment in many cultures. Any decline in religion in Europe and North America has been more than compensated for by the rapid growth of Pentecostal and charismatic movements in churches around the world. Even non-religious thinkers, such as Jürgen Habermas, one of Germany’s leading philosophers, now speak of moving – contrary to their and others’ expectations – into a ‘post-secular society.’1 Religion, then, it appears, is.

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Secularisation

1. Secularisation Definition secularisation - the activity of changing something (art or education or society or morality etc.) so it is no longer under the control or influence of religion

Secularisation

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