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Lecture notes summarising Secularisation - The process whereby religious beliefs, practices and institutions lose social significance...

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SECULARISATION SUMMARY Wilson (1966) – argued that western societies had been undergoing a long-term process of secularisation. He defines secularisation as: “The process whereby religious beliefs, practices and institutions lose social significance” (Wilson, 1966) Wilson concludes that Britain has become a secular society. Secularisation in Britain  Claims that the 19th century was a ‘golden age’ for religiosity because an est. 40% attended church on Sundays (Crockett, 1998).  1960s, 10-15% go to church.  2005, 6.3% go to church.  2015, expected to be 4.7%.  Increase in average age of churchgoers.  Fewer baptisms and church weddings.  Decline in numbers holding traditional Christian beliefs.  Greater religious diversity – including more non-Christian religions.

Religious Beliefs Today  70% claim to believe in Christianity.  7% attend church. This is the idea of believing without belonging. (Davie, 1994) Religious Institutions Today  Churches are no longer the main provider of education.  Institutional weakness shown in decline of clerics in Britain. In 1900: 45,000. In 2000: 34,000 – when the population almost doubled. Day-to-day influence is reduced.

Weber (1905) – a process of rationalisation (where rational ways of thinking and acting replace religious ones) began in the 16th century with the Protestant Reformation by Martin Luther.  Disenchantment: Magical and religious ways (e.g. angels, the devil, supernatural powers) of thinking starts the rationalisation process that leads to rational thinking. Reason and science could discover the laws of nature. Science can therefore thrive.  A Technological View: Bruce (2002) – we look for technological and scientific explanations instead of regarding evil spirits or ‘God’s punishment’ when bad things happen. Religious explanations only survive when technology is least effective e.g. praying when suffering from incurable illness. What is the significance of this? Science may be replacing religion because science has led to higher living standards, people might take religion less seriously and humans are now viewed as being in charge of their own destiny and have the opportunity to ‘play God’. Parsons (1951) – structural differentiation is the process of specialisation of institutions because of the development of industrial society.  Says that religion is now a smaller and more specialised institution and privatised – confined to the home & family. Now a matter of personal choice.  According to Parsons, structural differentiation leads to disengagement of religion as it becomes disconnected from wider society. E.g. church loses influence it once had on education & the law. What is the significance of this? Traditional rituals and symbols have lost meaning and religious institutions have less influence on society. Modern schools are not identified with one particular faith anymore as they accept religion as a personal choice.

Social and Cultural Diversity  The industrialisation brought diversity of occupation, cultures and lifestyles which undermine religion.  Even where people are religious, they cannot avoid knowing others around them hold very different views.  Bruce (2002) – plausibility (believability) of beliefs is undermined by alternatives and because of individualism. Religious Diversity  Berger (1969) said that religious diversity is a cause of secularisation.  Middle Ages – Catholic Church had no competition and so everyone lived under a single sacred canopy – a set of beliefs shared by all. Therefore greater plausibility because church was unquestioned.  Since 16th century – Protestant Reformation when Protestant churches and sects broke away from the Catholic Church.  Religious diversity creates a plurality of life worlds where perceptions and interpretations vary.

Bruce (2002) – identifies two trends that go against secularisation. They are both associated with high levels of religious participation.  Cultural Defence where ethnic minorities use religion as a defence is a society that may be hostile (very unfriendly) e.g. popularity of Catholicism in Poland before the fall of communisms & the resurgence of Isla, before the revolution in Iran in 1979.  Cultural Transition where religion provides support and a sense of community for ethnic groups such as migrants to a different country and culture. E.g. Irish, African, Caribbean, Muslin & Hindu in the UK. This doesn’t disprove secularisation but shows that religion is more likely to survive where it performs functions such as group identity. There is evidence that religion loses importance for migrants once they are integrated into society. Critique:  Berger (1999) has changed his views and more argues that diversity and choice actually stimulate interest and participation in religion. E.g evangelicalism in Latin America.  Beckford (2003) agrees that religious diversity might lead some to question or abandon their religion but it is not inevitable.  Opposing views can sometimes strengthen a person’s commitment to their existing beliefs.

A Spiritual Revolution?  Where Christianity is giving way to New Age Beliefs and practices.  There has been a growth of a “spiritual market” e.g. books on self-help or spirituality, therapies such as meditation & crystal healing.

Heelas & Woodhead (2001) study in Kendal in Cumbria, investigating the decline in traditional religion and how far growth of spirituality is compensating.  Identified two groups – 1) the congregational domain (of traditional Christianity) and 2) the holistic milieu (of spirituality and new age)  In a typical week, 7.9% of the population attended church and 1.6% took part in activities of holistic milieu.  Congregational domain was losing support & the holistic milieu was growing.  Spirituality has more importance in today’s culture; demand duty and obedience are declining. Evangelical churches are more successful because they also emphasise the importance of spiritual healing & personal growth though experience of being ‘born again’.  Argue a spiritual revolution has not taken place because it hasn’t compensated for the decline of traditional religion.  Conclude that secularisation is occurring in Britain, because the basis of traditional religion is being undermined. Secularisation in America   

In 1962, Wilson found – 45% of Americans attended church on Sundays. However, argued that this was more an expression of the “American way of life” than deep religion belief. Bruce (2002) agreed & claimed that America was a secular society & is being coming increasingly secular. o Evidence: declining church attendance, “secularisation from within” & trend towards religious diversity & relativism.

1) Declining Church Attendance: Since 1970s, opinion poll research exaggerates church attendance. Hadaway et al (1993) found out that opinion poll level of attendance was 83% higher than their own estimates in the country. Of a Catholic mass in San Francisco in 1972, attendance was exaggerated by 47% but by 1996, attendance was exaggerated by 101%. Therefore, argues that decline is being masked. 2) “Secularisation from within”: Bruce (2002) argues emphasis on God and Christian beliefs have declined & that religion has remained popular by becoming less religious. Decline in commitment. 3) Religious Diversity: Has contributed to secularisation from within. Bruce identifies a trend towards practical relativism involving American Christians accepting that others are entitled to hold different beliefs. Criticisms of secularisation theory:      

Religion is not declining, but simply changing its form. Secularisation theory is one-sided – focuses on decline & ignores religious revivals & growth of NRMs Falling church attendance ignores people how believe but don’t go to church. Secularisation is not universal – may have declined in Europe, but not America or globally. The past was not a “golden age” & the future will not be an “age of atheism”. Religious diversity increases participation because it offers choice. No overall downward trend.

PRO-SECULARISATION (DISAPPEARANCE THESIS)

ANTI-SECULARISATION (DIFFERENTIATION THESIS)

1. Declining church attendance. Evaluation: Davis – Believing without belonging. Church attendance isn’t necessarily a true reflection of religiosity. In the past, people had to go to church because of education etc. Now, it is a more specialised institution. (PARSONS, 1951 – STRUCTURAL DIFFERENTIATION). 2. Declining Rituals e.g. baptisms. Evaluation: More people are holding naming ceremonies which could be a religious act in itself? 3. Max Weber (1905) with the rationalisation and disenchantment of western society. 4. Religion is ‘fissiparous’ (contains the seeds of its own destruction). 5. Bruce (1999) wrote a book called “Christianity R.I.P” 6. “NRMs are the death-throes of religion!” (final struggle)WALLIS (1984) 7. There is an age bias in religion BRIERLEY (1999)

1. Rise of fundamentalism – extremists e.g. Islamists. Evaluation: Only a very small minority of people act in extreme ways. Could be a sign that religion is in decline and that these are the ‘death throws’ of religion. 2. The rise of New Religious Movements (NRMs) and New Age Movements (NAMs). Evaluation: Numbers are very small and can only exist under the broad definition (functional or social constructivist) of religion. 3. The case of ‘civil religion’ in the USA. (BELLAH, 1970) Evaluation: It depends on the definition you use as it cannot exist under a narrow (substantive) definition of religion. It could just be a civil activity. 4. Spiritual Revolution (Kendal project) - HEELAS (2001) Evaluation: Under the narrow (substantive) definition, this is not religion. A very small minority. 5. “Believing without belonging” – DAVIE (1994) 6. “Believing IN belonging” – DAY (2007) 7. “There’s something eternal about religion” STARK AND BAINBRIDGE (1997) with link to Weber – is capitalism turning into a religion?

OVERALL COMMENTS 

“Religious statistics are notoriously hard to handle” (Davie).

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It tends to be a polarised debate. The secularisation is determined by the definition of religion you use – broad/functional or narrow/substantive. Wilson’s classic definition of secularisation might be true for the UK, but not necessarily true for the US if you consider civil religion. The future of religion – the politicisation of religion e.g. 9/11 and 7/7 (A.Giddens, 2001)

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