Journal articles: 'Secularization studies'

1

Mason, Alistair. "Book Reviews : Secularization?" Expository Times 112, no. 7 (April 2001): 242. http://dx.doi.org/10.1177/001452460111200719.

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Bermejo, D. "Insufficient Secularization." Telos 2016, no. 175 (June 1, 2016): 9–33. http://dx.doi.org/10.3817/0616175009.

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Kokosalakis, Nikos. "Diffused Religion: Beyond Secularization." Journal of Contemporary Religion 33, no. 3 (September 2, 2018): 583–84. http://dx.doi.org/10.1080/13537903.2018.1535300.

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Kruithof, Maryse. "Secularizing Effects of Christian Mission: Fifty Years After Elmer Miller’s “The Christian Missionary, Agent of Secularization”." Mission Studies 38, no. 1 (May 20, 2021): 59–76. http://dx.doi.org/10.1163/15733831-12341774.

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Abstract It has been suggested that Christianity is inextricably linked with secularization due to its emphasis on purification and rationalization. But if we believe secularization in Europe is at least partly caused by internal developments within Christianity, may we then assume that secularization emerges wherever Christian missionaries are successful? Has the Christian mission unwittingly instigated secularization in its mission fields? This literature review analyses the argument that American anthropologist Elmer Miller made in the article “The Christian Missionary, Agent of Secularization” (1970) and explores whether his thesis has been confirmed in academic literature during the past fifty years. Miller presents rationalization as the primary driver of secularization and explains how missionaries have played a decisive role in this process. This paper demonstrates that while rationalization has often been mentioned as an effect of the Christian mission in other sources, the process has rarely been linked to secularization in the mission field.

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Ploch, Donald R., and Richard K. Fenn. "The Secularization of Sin." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 92. http://dx.doi.org/10.2307/1386924.

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van der Zwan, Rob. "SEARCHING FOR INDIAN SECULARIZATION." Exchange 19, no. 2 (1990): 91–151. http://dx.doi.org/10.1163/157254390x00022.

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Shrubsole, Nicholas D. "Secularization, Dispossession, Forced Deprivatization." Studies in Religion/Sciences Religieuses 45, no. 3 (August 17, 2016): 335–59. http://dx.doi.org/10.1177/0008429816657256.

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This article examines the effects of secularization and dispossession on the protection of First Nations sacred sites. The separation of religion from the state and the privatization of religion are intricately connected, but religion’s relegation to the private sphere is not its permanent location. These processes contribute to the construction of conditions by which religions must conform in order to enter the public arena and debate morally relevant issues. Deprivatization demands a particular type of religion that is susceptible to compromise and negotiation. This leads to two problems for the protection of First Nations sacred sites: (1) the state’s control over much of the traditional lands of First Nations and over socio-economic expansion forces First Nations into the public arena to seek the protection of their sacred sites, and (2) there is an intimate connection between First Nations’ religious beliefs and the topic of public debate.

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Downing, Emily. "REVISITING SECULARIZATION." Cultural Studies 23, no. 3 (May 2009): 444–46. http://dx.doi.org/10.1080/09502380701420945.

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Green, Todd. "Retelling Modern European Religious History: Postwar Immigration and the Alternative Narrative of Presence." Journal of Religion in Europe 2, no. 3 (2009): 215–30. http://dx.doi.org/10.1163/187489109x12463420694868.

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AbstractThe rise of the secularization thesis in the 1960s resulted in secularization becoming the dominant narrative theme in most scholarly accounts of modern European religious history. In the past few decades, sociologists and historians have increasingly challenged the secularization thesis, but less energy has been devoted to devising an alternative to the secularization narrative. Philip Jenkins's Future of Christianity trilogy offers historians something new in this regard, though it also contains plenty of the old. While the first two books largely reiterate the traditional secularization narrative by focusing on the absence of old-stock Europeans from churches, the third book focuses more on the growing presence of vibrant Muslim and Christian immigrant communities in postwar Europe, a presence that has stimulated significant political and cultural debates concerning the place of religion in Europe's past, present, and future.

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Mittmann, Thomas. "The Lasting Impact of the ‘Sociological Moment’ on the Churches’ Discourse of ‘Secularization’ in West Germany." Journal of Religion in Europe 9, no. 2-3 (July 24, 2016): 157–76. http://dx.doi.org/10.1163/18748929-00902006.

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This paper focuses on the effect of the religious sociology on the churches’ discourse of “secularization.” The research results refer to transformations within the Catholic and Protestant Church(es) in West Germany since the 1950s. At this point the purpose is not to give comprehensive insight into that topic. Rather, a few general trends are to be considered here. The secularization discourses within the West German Churches can be described as a periodization with three stages. In the period from 1945 to the late 1950s “secularization” was used to give an orientation after the devastating experiences of the Second World War. The concept was at that stage most understood in the classical meaning of a religious decline. “Secularization” was the mirror-image of past, present, and more importantly, the future. The chance of a religious revival on the one hand and the fear of a godless communism on the other hand were the main topics of the secularization discourse in the postwar period. In the 1960s we can find a kind of “theologization” of “secularization.” Based on the work of theologians such as Dietrich Bonhoeffer, Paul Tillich, and Friedrich Gogarten it was the aim to integrate a changed understanding of “secularization” in the sense of a necessary “Verweltlichung” or “Weltlichkeit” into a “modern” and future oriented church model. The churchly debate was influenced and inspired by the general politicization of the West German society. The third period began in the 1970s, but was fully developed in the 1980s. The secularization discourse followed the trend of a scientification of the Churches. The definition of “secularization” was more and more affected by sociological patterns and the theological dimension moved into the background. The churchly discussion benefited primarily from the extension of Church Sociology to Sociology of Religions. This impact of the “sociological moment” improved the future prospects of the Churches, as long as they were willing to adapt to modern society by changing their symbolic, ritual, and institutional form. Already, at the end of the 1970s the first indications of a changed perception of the significance of religion were seen. This also involved attempts to replace the theory of secularization with more plausible accounts of the future of religion.

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Derrida, Jacques, and David Newheiser. "Christianity and Secularization." Critical Inquiry 47, no. 1 (September 1, 2020): 138–48. http://dx.doi.org/10.1086/711139.

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Brewitt-Taylor, Sam. "Notes toward a Postsecular History of Modern British Secularization." Journal of British Studies 60, no. 2 (April 2021): 310–33. http://dx.doi.org/10.1017/jbr.2020.243.

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AbstractThis article argues that British historiography's secularization debate is largely misconceived, being enmeshed in secular ideological assumptions inherited from the West's secular revolution of the 1960s. It therefore introduces an alternative, postsecular paradigm for understanding British secularization, which conceptualizes secularity as an ideological culture in its own right, religion as secularity's othering category, and secularization as the positive dissemination and enactment of secularity. British Christianity declined gradually from around 1900, but widespread secularization in this positive sense could only happen once British public discussion had embraced secularity's ideological framework, which it did in the late 1950s and early 1960s. Before the mid-1950s, British discussion had routinely adhered to a “Christian civilization” metanarrative, which insisted that “religion” is essential to long-term social stability, such that “secularization” is a regrettable step backward in human development. Yet in the late 1950s and early 1960s British discussion abruptly embraced secularity's rival metanarrative, which states that “religion” is a primordial condition unnecessary in “advanced” societies, such that “secularization” is an irreversible step forward in human development. This conceptual revolution was contingent, culturally specific, and importantly influenced by radical rereadings of Christian eschatology. Nonetheless, it created both the secular revolution of the 1960s, and the ideological framework within which the British secularization debate continues to be conducted today.

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Metzler, Tobias. "Secularization and Pluralism." Journal of Urban History 37, no. 6 (October 12, 2011): 871–96. http://dx.doi.org/10.1177/0096144211413232.

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Urbanization and secularization are inseparable. All too often, this position has dominated the study of urban Jewish cultures. By putting forward the argument that the modern big city was simultaneously a site of secularizing tendencies and new forms of religiosity, this article calls for a revision of this position. Examining different cultural practices employed by urban Jews to come to terms with the challenges of modernity, this article, thus, argues that early twentieth-century Berlin became a space for diverse new expressions of Jewish identity and different conceptualizations of Jewishness and Judaism rather than a hostile environment for religiousity.

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Brebrić, Stjepan. "Ovjere sekularizacije – aktualnost Mardešićevih istraživanja." Nova prisutnost XIV, no. 3 (November 16, 2016): 368. http://dx.doi.org/10.31192/np.14.3.8.

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Scientific verification of secularization in this paper is taken as a general research framework investigating socio-cultural changes relevant in religiology, especially its consequences for Christianity and also within Christianity itself. The way secularization is here considered seems to be adequate for taking into account the polyvalency and complexity of some processes of secularization concerning its hermeneutical validity in due to further analyses and explanations of state and role Christianity and religions take in contemporary societies and in nowadays world. At the same time there is also endeavour to actualize some relevant Željko Mardešić’s researches, concerning both the phenomenon of secularization and some of comparable contemporary socio-cultural processes.

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Brooks, Peter Newman. "Book Reviews : Hagiography Under Secularization." Expository Times 108, no. 11 (August 1997): 347. http://dx.doi.org/10.1177/001452469710801123.

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Bria, Ion. "MISSION AND SECULARIZATION IN EUROPE." International Review of Mission 77, no. 305 (January 1988): 117–30. http://dx.doi.org/10.1111/j.1758-6631.1988.tb01572.x.

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17

Kawata, Koh. "Secularization and the Jōruri Plays." Journal of Religion in Japan 8, no. 1-3 (December 17, 2019): 76–97. http://dx.doi.org/10.1163/22118349-00801003.

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Abstract This paper aims to show, primarily through analysis of seventeenth- and early eighteenth-century jōruri 浄瑠璃 plays, the radical changes in the vision of salvation shared among ordinary people, focusing especially on Jōruri monogatari 浄瑠璃物語, Sonezaki shinjū 曽根崎心中 and Kinpira jōruri 金平浄瑠璃, and highlights how such changes are related to contemporary social processes of secularization. José Casanova famously claimed that the classical concept of secularization as the decline of religious belief is not adequate for the task of understanding general historical processes. Nevertheless, an equivalent to this process of religious decline is an important phenomenon in early modern Japan. In this secularization process, Japanese people of the early modern period sought more secular visions of salvation. Strong, persistent attention to kokoro 心 (mind or spirit), regarded as the means of realizing secular values such as wealth or happiness, was an expression of these concerns. Analyzing jōruri plays reveals how the increasing power of the centralized state, defeating religious powers one by one, became the key to changing people’s visions of salvation and thus, of secularization processes.

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Dadosky, John. "Sacralization, secularization and religious fundamentalism." Studies in Religion/Sciences Religieuses 36, no. 3-4 (September 2007): 513–29. http://dx.doi.org/10.1177/000842980703600305.

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This paper seeks to understand religious fundamentalism and extremism by viewing it in a broader context in terms of a provocative fourfold distinction made by Canadian philosopher and theologian Bernard Lonergan: a sacralization to be dropped, a secularization to be welcomed, a secularization to be resisted and a sacralization to be fostered. Such distinctions shed light on the concerns of religious fundamentalisms and the dangers that the extreme aspects of these pose. Moreover, such distinctions reveal hope in the long-term from the ongoing inter-religious engagement leading to a context beyond religious fundamentalism and extremism.

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19

Barmann, Lawrence. "Confronting Secularization: Origins of the London Society for the Study of Religion." Church History 62, no. 1 (March 1993): 22–40. http://dx.doi.org/10.2307/3168414.

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The secularization process in western society, first clearly discernible in the Italian Renaissance, reached a certain plateau at the beginning of the twentieth century. Whatever else might be meant by “the secularization process,” it meant at least, and means in these pages, the gradual deposition of religion from almost every structure and dimension of society except, perhaps, the most private and personal. To thoughtful individuals possessed of mature religious convictions secularization sometimes seemed to portend the end of religion generally: not by law or sword, but simply by social absorption. To meet this challenge, not by denouncing the secularization process nor modernity in general, but simply by sharing their own thoughts on religion and what its role might or should be in the newly secularized western world, a group of prominent London-based men formed in 1904 the London Society for the Study of Religion. The pages which follow are a study of this Society's origins.

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20

Dobbelaere, Karel. "China Challenges Secularization Theory." Social Compass 56, no. 3 (September 2009): 362–70. http://dx.doi.org/10.1177/0037768609338758.

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The author proposes a reflection on challenges that the three anthropological articles in this issue present for secularization theory. The first two discuss “performances” of religion in two different Chinese cultural periods: welfare services offered by recognized religious associations in the People’s Republic of China and the judicial rituals in colonial settings. The author suggests similarities with such “performances” in western culture. The second part of the article discusses some issues raised by Szonyi in his comparison of recent social research literature on Chinese religion and sociological literature on secularization: a critique of the concept of “modernity” in relation to secularization; a reflection on the possibility of establishing a secularization theory with universal validity; how to integrate rational choice theory and secularization theory; the validity of secularization in view of individual religious sensitivity; and secularization as an ideology and a discussion of the so-called “privatization of religion” in secularized settings.

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Iversen, Hans Raun. "Sekulariseringen som vilkår for kirkens arbejde." Dansk Teologisk Tidsskrift 73, no. 1 (May 17, 2010): 1–24. http://dx.doi.org/10.7146/dtt.v73i1.106407.

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Secularization can be seen as a part of the modern differentiation of spheres in society or as a result of a regression of religious beliefs and practices among common people. According to Taylor’s opus magnum A Secular Age (2007) the process of secularization has four tracks of development: Most fundamental is (1) disembodiment, social disembeddedness and thereby the excarnation of religion. To this is added (2) a shift from porous to buffered selves, (3) the dissolution of holiness and (4) the existential acceptance of an immanent frame. For the individual, secularization means moving from a religiously authorized, integrated world into an open world with broken horizons for human identity. Secularization is thus not primarily about the disappearance of religion but about radical new conditions for human life – and hence for thework of the church. This applies in specific ways to the specific case of Denmark.

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22

GALLAGHER, Michael P. "From Social to Cultural Secularization." Louvain Studies 24, no. 2 (August 1, 1999): 103–18. http://dx.doi.org/10.2143/ls.24.2.542139.

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23

Lyon, David. "Rethinking Secularization: Retrospect and Prospect." Review of Religious Research 26, no. 3 (March 1985): 228. http://dx.doi.org/10.2307/3511274.

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Hegy, Pierre, and Olivier Tschannen. "The Theories de la Secularization." Review of Religious Research 34, no. 4 (June 1993): 376. http://dx.doi.org/10.2307/3511978.

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Heft, James L., George M. Marsden, and Bradley J. Longfield. "The Secularization of the Academy." Journal of Law and Religion 16, no. 2 (2001): 461. http://dx.doi.org/10.2307/1051680.

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Weidner, Daniel. "The Rhetoric of Secularization." New German Critique 41, no. 1 (2014): 1–31. http://dx.doi.org/10.1215/0094033x-2398624.

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Wilkins-Laflamme, Sarah. "Protestant and Catholic Distinctions in Secularization." Journal of Contemporary Religion 31, no. 2 (May 3, 2016): 165–80. http://dx.doi.org/10.1080/13537903.2016.1152660.

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Canuel, M. "Romanticism, Religion, Secularization." Eighteenth-Century Life 33, no. 3 (August 4, 2009): 150–55. http://dx.doi.org/10.1215/00982601-2009-008.

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HUNTER, IAN. "CHARLES TAYLOR'SA SECULAR AGEAND SECULARIZATION IN EARLY MODERN GERMANY." Modern Intellectual History 8, no. 3 (September 27, 2011): 621–46. http://dx.doi.org/10.1017/s1479244311000370.

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In this essay I discuss the historical adequacy of Charles Taylor's philosophical history of secularization, as presented in hisA Secular Age. I do so by situating it in relation to the contextual historiography of secularization in early modern Europe, with a particular focus on developments in the German Empire. Considering how profoundly conceptions of secularization have been bound to competing religious and political programmes, we must begin our discussion by entertaining the possibility that modern philosophical and historiographic conceptions of secularization might themselves be outcrops of this unfinished competition. Peter Gordon has rightly observed that Taylor's philosophical history of secularization is a Catholic one, and that this is bound up with a specific (neo-Thomist) view of secularization as a theological and ecclesiological “disembedding” of rational subjectivity from its prior embodiment in a sacral body, community (church), and cosmos. Taylor delivers this history in his “reform master narrative”: that certain fundamental religious and cultural reforms or changes in early modern Europe wrought the secularization responsible for a modern epoch of “unbelief”.

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Clarke, Peter B. "Book Review: Secularization, Rationalism and Sectarianism." Theology 97, no. 777 (May 1994): 225–26. http://dx.doi.org/10.1177/0040571x9409700330.

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31

HEADLEY, JOHN M. "LUTHER AND THE PROBLEM OF SECULARIZATION." Journal of the American Academy of Religion LV, no. 1 (1987): 21–38. http://dx.doi.org/10.1093/jaarel/lv.1.21.

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32

Pickering, W. S. F. "Book Reviews : Yet More on Secularization." Expository Times 102, no. 4 (January 1991): 122. http://dx.doi.org/10.1177/001452469110200421.

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Dobbelaere, Karel. "Testing Secularization Theory In Comparative Perspective." Nordic Journal of Religion and Society 20, no. 02 (February 10, 2017): 137–47. http://dx.doi.org/10.18261/issn1890-7008-2007-02-01.

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Olkovich, Nicholas. "Complicating the Reception of Lonergan on ‘Sacralization and Secularization’." Irish Theological Quarterly 86, no. 2 (February 22, 2021): 164–83. http://dx.doi.org/10.1177/0021140021994211.

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The core of Bernard Lonergan’s 1973 lecture entitled ‘Sacralization and Secularization’ is his fourfold distinction between: (a) a sacralization to be dropped; (b) a sacralization to be fostered; (c) a secularization to be welcomed; and (d) a secularization to be resisted. Drawing on elements found in Lonergan’s broader corpus, noted scholars Robert Doran and John Dadosky have presented detailed interpretations of this work. Conversant with both approaches as well as with contemporary debates in political philosophy and theology, my response aims to complicate their insightful albeit relatively heuristic treatments. More specifically, my interpretation of Lonergan’s fourfold distinction culminates with an account of democracy and human rights that clarifies and expands Dadosky’s notion of a fourth stage of meaning and Doran’s conception of social grace.

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Moore, Deborah Dash. "Wonder of Wonders: Rethinking Religion in Manhattan." Church History 90, no. 1 (March 2021): 142–45. http://dx.doi.org/10.1017/s0009640721000792.

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God in Gotham issues a challenge: if religion can survive, nay thrive, in Sodom by the Sea, then maybe we need to revise our theory of secularization of the modern world. The book's subtitle articulates its subversive claims: “The Miracle of Religion in Modern Manhattan.” Its alliterative argument suggests a measure of wonder, one of those features of pre-modern life supposedly banished by secularization and the disenchantment of the world.

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Perrin, Robin, Chris Soper, George M. Marsden, and Bradley J. Longfield. "The Secularization of the Academy." Sociology of Religion 55, no. 1 (1994): 97. http://dx.doi.org/10.2307/3712185.

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Wilkins-Laflamme, Sarah. "Exploring further debates in the secularization paradigm. Debate on Jörg Stolz’s article on Secularization theories in the 21st century: ideas, evidence, and problems." Social Compass 67, no. 2 (May 21, 2020): 330–36. http://dx.doi.org/10.1177/0037768620917330.

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Commenting Stolz’s 2019 International Society for the Sociology of Religion presidential address, this article further explores four key current debates in the secularization paradigm: (1) the continued search for the ultimate root causes of secularization in the West, (2) the critique from individualization theories towards the concept of secularization, (3) the substantive content of nonreligion, and (4) the risks of limiting ourselves to grand theories.

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Meulemann, Heiner, and Alexander W. Schmidt-Catran. "Secularization—Still Going Strong? What Remains When Cross-sectional Differences Are Eliminated from a Longitudinal Analysis." Journal of Religion in Europe 12, no. 3 (May 28, 2020): 231–59. http://dx.doi.org/10.1163/18748929-01203001.

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The tendency of decreasing religiosity is explained by the theory of secularization through differentiation and pluralization. Using the ess 2002–2016, the impacts of both on church attendance and self-ascribed religiosity are tested, controlling for determinants of religiosity—that is, for belonging (cohort and denomination) and choice (education, urban residence, marriage, parenthood, and employment)—with multi-level models separating between- from within-country effects. Without controls, time negatively affects religiosity: there is a secularization tendency. But controlling for cohort and denomination annihilates this effect and strongly reduces individual-level as well as country-level error variances. Effects of belonging are stronger than those of choice, cohort succession has a negative effect, and religiosity differs between denominations. Differentiation and pluralization have only a few effects between countries and only one within countries such that secularization theory is not confirmed.

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Park, Richard S. "Fragmented Knowledge Structures: Secularization as Scientization." Heythrop Journal 54, no. 4 (January 11, 2013): 563–73. http://dx.doi.org/10.1111/heyj.12012.

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Griffioen, Sjoerd. "Secularization between Faith and Reason." New German Critique 46, no. 1 (February 1, 2019): 71–101. http://dx.doi.org/10.1215/0094033x-7214681.

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Szonyi, Michael. "Secularization Theories and the Study of Chinese Religions." Social Compass 56, no. 3 (September 2009): 312–27. http://dx.doi.org/10.1177/0037768609338765.

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The author proposes a dialogue between recent literature on the history of Chinese popular religion and recent sociological debates about secularization theory, asking whether a better understanding of concepts, theories and evidence from one field may be productive in interpreting those of the other. The author suggests on the one hand that certain elements of secularization theory can be useful tools in understanding the modern history of religions in China and on the other that thinking about what secularization has meant in China is crucial to a comparative global history of religion and modernity. He also argues that attention to secularization both as a historical process and as a political ideology may help us to better understand the religious policies of the People’s Republic of China today.

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Markham, Ian. "Book Review: The Secularization of the Academy." Theology 96, no. 771 (May 1993): 249–50. http://dx.doi.org/10.1177/0040571x9309600335.

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Dowdy, Thomas E., and Steve Bruce. "A House Divided: Protestantism, Schism and Secularization." Journal for the Scientific Study of Religion 31, no. 1 (March 1992): 104. http://dx.doi.org/10.2307/1386841.

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Phillips, Rick. "The "Secularization" of Utah and Religious Competition." Journal for the Scientific Study of Religion 38, no. 1 (March 1999): 72. http://dx.doi.org/10.2307/1387585.

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Nishimura, Akira. "Are Public Commemorations in Contemporary Japan Post-secular?" Journal of Religion in Japan 5, no. 2-3 (2016): 136–52. http://dx.doi.org/10.1163/22118349-00502004.

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This paper asks whether public commemorations in contemporary Japan are post-secular or not. More precisely, it investigates the postwar history of the relationship between such commemorations and the principle of keeping religion and government separate, as embodied in the constitution. Referring to several contemporary cases, I provide an overview of the discourses and actual conditions of the separation of religion and state at Chidorigafuchi National Cemetery (Chidorigafuchi Kokuritsu Senbotsusha Boen 千鳥ヶ淵国立戦没者墓苑) and Yasukuni Shrine (Yasukuni Jinja 靖国神社). In conclusion, I point out on one hand that the non-denominational expressions seen in Chidorigafuchi and other facilities show a distinctive kind of religious expression. On the other hand, I underscore that the excessive avoidance of religious participation by government officials derives from the Yasukuni issue and related legal trials. I explain the relationship of those phenomena in terms of two types of secularization: natural secularization and artificial secularization.

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Stasulane, Anita. "Intersection of the Religious and the Secular: The Cemetery Festival in Latvia." Religions 12, no. 2 (January 21, 2021): 69. http://dx.doi.org/10.3390/rel12020069.

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This article addresses the commemoration of the deceased by examining a peculiar Latvian religious tradition—the cemetery festival. Latvian society is moving down the path to secularization. Participation in religious ritual practices could be expected to decrease in a predominately secular society. Nevertheless, the tradition of the cemetery festival practiced in Latvia shows that the relationship between the religious and the secular is much more complex than simply being in opposition to each other. The analysis is based on data obtained by undertaking fieldwork at cemeteries in Latvia. Participant observation and qualitative in-depth interviews were the main research tools used in the fieldwork. Through an analysis of the fieldwork data, this article explains, first, how honoring of the deceased currently takes place in Latvia; second, the factors which have determined the preservation of the cemetery festival tradition despite the forced secularization of the Soviet period and the general secularization encountered today; third, the relationship between religious and secular activities and their transformation at the cemetery festival.

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Sihvo, Jouko. "Religion and Secularization in Finland." Social Compass 35, no. 1 (February 1988): 67–90. http://dx.doi.org/10.1177/003776868803500106.

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La Finlande est, du point de vue religieux, homogène: plus de 89 % de la population appartient à l'Eglise évangélique luthé rienne; 2 à 3 % à d'autres religions, et 8 à 9 % n'appartiennent à aucune religion. Les mebres de l'Eglise en observent scrupuleuse ment les rites : baptêmes, confirmation, mariage et enterrement. La proposrtion de ceux qui sont baptisés, confirmés et enterrés religieusement est plus importante que ne la laisserait attendre la proportion des fidèles. C'est là une indication sur les liens qui unissent la population à l'Eglise. Par contre, l'assitance au culte est très faible: 2 à 5 % du total des membres appartenant à l'Eglise pour le service religieux du dimanche. L'évolution religieuse va d'une religiosité publique à une religiosité privée. Ce processus est en rapport avec la différenciation sociale et peut être décrit comme un processus de sécularisation. Un élément permettant clairement de mesurer ce processus est celui qui se manifeste par l'abandon de l'Eglise. Durant la décennie 1976-1985, ceux qui ont abandonné l'Eglise sont 3 à 4 fois plus nombreux que ceux qui y sont entrés. La région d'Helsinki est la plus différenciée et la plus sécularisée de Finlande. La croyance en Dieu, la prière et l'assis tance au culte sont plus faibles à Helsinki qu'ailleurs.

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Casanova, José. "The Karel Dobbelaere lecture: Divergent global roads to secularization and religious pluralism." Social Compass 65, no. 2 (June 2018): 187–98. http://dx.doi.org/10.1177/0037768618767961.

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This article analyzes the two divergent, though intertwined, roads of European secularization and global religious pluralism. In continental Western Europe, modernization and urbanization were accompanied by drastic secularization with limited religious pluralism. By contrast, in much of the rest of the world, in the Americas, North and South, throughout Asia and the Pacific and in Sub-Saharan Africa, modernization and urbanization have led to religious pluralism with limited secularization. In our contemporary global secular age, the parallel religious and secular dynamics are becoming ever more intertwined and interrelated.

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Oviedo, Lluis. "WHOM TO BLAME FOR THE CHARGE OF SECULARIZATION?" Zygon� 40, no. 2 (June 2005): 351–62. http://dx.doi.org/10.1111/j.1467-9744.2005.00667.x.

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Franklin, Margaret, Riccardo Fubini, and Martha King. "Humanism and Secularization from Petrarch to Valla." Sixteenth Century Journal 35, no. 2 (July 1, 2004): 562. http://dx.doi.org/10.2307/20476986.

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Journal articles on the topic 'Secularization studies'

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