The three types of secularism

I stumbled upon this article from seven years ago–another one by the great sociologist of religion Peter Berger.  He distinguishes between three kinds of secularism:  one that separates church and state but is not anti-religous; one that has an animus against public religion but is fine with privatized faith; and one that actively tries to suppress all religion. [Read more…]

From “God is dead” to “too many gods”

Peter Berger, a Lutheran in the ELCA, is an important sociologist of religion.  Back in the 1970s, he was one of the scholars who advocated the “secularization” thesis, that as societies grew more modern, they grew less religious.  But now he says that he was wrong.  Today, as societies in Asia, Latin America, and Africa are modernizing, they are becoming MORE religious.  Berger says that what modernity brings is not secularism but religious pluralism.  He says that what we face today is not “God is dead,” but “too many gods.” [Read more…]

Why do so few Europeans go to church?

The distinguished sociologist of religion Peter Berger once promoted “the secularization thesis,” arguing that as societies become more modern, they become less religious.  But he has since said that thesis has been falsified, that the world is getting more religious than ever (and that modernity actually has contributed to the growth of religion).  The more interesting question, he says now, is why Europe has resisted that trend.

I am wondering now, though, after my speaking tour of Scandinavia, if Europe is as secular as it appears.

Nearly 80% of the population of Denmark belongs to the state church.  This requires paying a church tax of from .4% to 1.5% of one’s income, on top of an already crushing tax burden.  These members have been baptized and confirmed and they will be married and buried in the church, but only 3% of them go to church on any given Sunday.

Here are further statistics about the religious climate in Denmark:  According to a 2010 poll, 24% are atheists; 47% believe more vaguely in “some sort of spirit or life force”; and 28% believe in God.  Another poll found that 25% of Danes believe Jesus is the son of God and 18% believe He is the savior of the world.

So, yes, Denmark is a very secular country, with lots of non-believers (about a fourth) and liberal believers (about a half), but another fourth appears to confess Christ.  Perhaps a fifth are Gospel-believing Christians.  That’s actually not bad for a supposedly secular country.

But let’s put the statistics together.  If 80% of the country belong to the Church of Denmark, that must include lots of people who do not particularly believe in Christ, or even God.  And if only 3% of the population attends church regularly, that means that lots of Christians are not attending church either. [Read more…]

Not secularism but pluralism

Several decades ago, sociologists were writing about how modernization was accompanied by the rise of secularism.  Today, so-called “secularization theory” has been abandoned, including by its former advocates such as Peter Berger.  I came across a trenchant quote from him that defines the new issues.  From Eboo Patel in the Chronicle of Higher Education:

The 1960s-era academics who advanced secularization theory confessed their errors long ago. As the sociologist Peter Berger told The Economist in 2007, “We made a category mistake. We thought the relationship was between modernization and secularization. In fact it was between modernization and pluralism.”

[Read more…]

What the “nones” believe

Lutheran sociologist Peter Berger discusses the phenomena of the “nones,” the growing demographic–currently 19% of the American population– that is unaffiliated with any religion.  Some say this group represents the secular elite, a wave of atheism, the sexually-liberated young people reacting against the sexual restrictions of religion.  But, says Berger, the evidence suggests otherwise:

The “nones” are most strongly represented among people with an income under $30,000, with high school graduation or less, who are married but (interestingly) without children. I am enough of a sociologist to think that class comes in somewhere in this matter, but it is unlikely to be a major factor.

I find most intriguing the Pew data on the religious beliefs and behavior of the “nones”. Let us stipulate that the “nones”, especially if they are young, are repelled by the neo-Puritanism of religious conservatives. But does this mean that they have decided (in the words of the authors) “to opt out of religion altogether”? I am strongly inclined to say no. Back to Pew data: 60% of “nones” say that they believe in God, as against 22% who say not. 41% say that religion is important in their lives, a minority as against the 57% who say that religion is not important—but a minority large enough to contradict the assertion that the “nones” have turned against religion altogether. What they have clearly turned away from is participation in institutional worship: 72% say that they seldom or never attend church services.

Let me, with all due respect for Campbell and Putnam [authors of a book on the subject that Berger is reviewing], suggest a hypothesis of my own: Most “nones” have not opted out of religion as such, but have opted out of affiliation with organized religion. Among Christians (the great majority of all survey respondents) there are different reasons for this disaffection. The two authors are very probably correct that, broadly speaking, those who are turned off by Evangelicals and conservative Catholics do so because they don’t like the repressive sexual morality of those churches (the sexual abuse crisis in the Roman Catholic Church has not helped). But the “nones” have also exited from mainline Protestantism, which has been much more accommodating to the liberationist ethic. Here, I think, there has been frustration with what my friend and colleague Thomas Luckmann long ago called “secularization from within”—the stripping away of the transcendent dimensions of the Gospel, and its reduction to conventional good deeds, popular psychotherapy and (mostly left-of-center) political agendas. Put differently: My hypothesis implies that some “nones” are put off by churches that preach a repressive morality, some others by churches whose message is mainly secular.

What then do these people believe? There is very likely a number (in America a relatively small one) of “nones” who are really without religion—agnostics or (even fewer) outright atheists. The latter have been encouraged by the advocates of the so-called “new atheism”—which is not new at all, but rather a reiteration of a tired 19th-century rationalism, pushed by a handful of writers who have been misrepresented as an important cultural movement. Presumably it is committed atheists who spark litigation over allegations that, for instance, a Christmas tree in a public park is a violation of the constitution. The bulk of the “nones” probably consist of a mix of two categories of unaffiliated believers—in the words of the British sociologist Grace Davie, people who “believe without belonging”. There are those who have put together an idiosyncratic personal creed, putting together bits and pieces of their own tradition with other components. Robert Wuthnow, the most productive and insightful sociologist of American religion, has called this “patchwork religion”. This includes the kind of people who will say “I am Catholic, but…”, followed by a list of items where they differ from the teachings of the church. The other category are the children—by now, grandchildren—of the counter-culture. They will most often say, “I am spiritual, not religious”. The “spirituality” is typically an expression of what Colin Campbell, another British sociologist, has called “Easternization”—an invasion of Western civilization by beliefs and practices from Asia. A few of these are organized, for instance by the various Buddhist schools. But most are diffused in an informal manner—such as belief in reincarnation or the spiritual continuity between humans and nature, and practices like yoga or martial arts.

via The Religiously Unaffiliated in America | Religion and Other Curiosities.

So 60% of those who belong to no religion believe in God, and 41% say religion is important to them, even though they don’t have one.  I agree with Berger that the privatization of religion–the anti-institutionalism that rejects churches and “organized religion” and the impulse to devise one’s own personal theology–accounts for much of this.

That’s a useful term:  “secularization from within.”  That is, the way churches have embraced secular values, thus rendering themselves superfluous.

What other observations can you make about the “nones”?

Are any of you readers “nones,” and if so does any of this ring true?

HT:  Matthew Cantirino

Religion means "be careful"

In a discussion of how Roman Catholic church bureaucracy and the American Academy of Religion both try to keep the lid on supernatural experiences, the notable Lutheran sociologist Peter Berger cites some interesting etymology:

Sociologists who deal with religion often like to refer to the etymology of the Latin word religio. Supposedly it derives from the verb religare—to re-bind. If so, this points to a very valid insight, most fully formulated by the classical sociologist Emile Durkheim—namely, that religion provides the symbolic ligature that keeps a society together. I understand that Latinists reject this etymology for a different, and actually more interesting one: Religio derives from relegere—to be careful. In other words, the supernatural is a very dangerous reality—one has to approach it with great caution. This understanding was brilliantly formulated by Rudolf Otto, arguably one of the greatest twentieth-century historians of religion, in his book The Idea of the Holy. Religion is always based on an experience, on whatever level of intensity or sophistication, with a reality that is intensely dangerous. . . .

Otto coined the term “numinous” to refer to this experience. His German language too seems to break down, as he falls back on Latin to describe the numinous—it is a mysterium tremendum, both terrifying and alluring. It is totaliter aliter—totally other than the fabric of everyday life. Above all, it is extremely dangerous. This is why, in the Bible and in other sacred scriptures, the first words spoken by an angel to a human being is “Do not be afraid!”

via Defanging the Supernatural | Religion and Other Curiosities.

This, I think, is what is missing in so much of today’s Christianity:  the fear of God.  We have tamed our own religion.  We are no longer “careful,” and so we have lost the “numinous” and thus the sense of holiness.   I would argue that the historic liturgy and sacramental spirituality retain that sense, whereas so much of the trappings of contemporary Christianity, in its worship and art forms, have the effect of domesticating  the supernatural and rendering it banal.