Religion in Britain Since 1945: Believing without Belonging (Making Contemporary Britain)

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The next stage of mywriting developed this thinking in new ways.In the first instance, this found expression in a book commissioned by Sage for their Millennium Series, which reflects on w hy the subject matter of the sociology of religion has developed in the way that it has. Why, in other words, have certain aspects of the research agenda received disproportionate attention and what are the consequences for sociological understanding? The text becomes in fact a critical appraisal of both content and method within the sociology of religion, underlining the importance of contextual factors for its development in different parts of the world (the comparative element is central).It was first published in May 2007; a new edition appeared in 2013. an awareness that while these churches have a place at particular moments in the lives of British people, they are no longer able to influence the beliefs and behaviours of the majority of the population;

The latest research report from Theos, this time prepared in partnership with the Cardiff Centre for Chaplaincy Studies, was published on 11 March 2015: Ben Ryan, A Very Modern Ministry: Chaplaincy in the UK. It provides an interesting overview of contemporary chaplaincy, from both quantitative and qualitative perspectives, perceiving it as an area of religious growth and innovation which is complementary to the notion of the ‘gathered congregation’ and has now broadened out somewhat from its Christian roots. Terminological issues, about what constitutes a chaplain, are aired but not completely resolved. For example, are street pastors – who are now thought to number 11,000 trained volunteers – to be considered as chaplains or not? The quantitative evidence is reviewed in part 1 of the report, with chaplains being found in areas as diverse as higher education (1,000), prisons (1,000 with 7,000 volunteers), police (650), armed forces (500), hospitals (350 full-time and 3,000 part-time), and sport (300). A survey in Luton in October-November 2014 identified 169 chaplains working in eight primary and eight secondary fields, equivalent to one for every 1,200 residents, albeit only 20 of these personnel were salaried. The Luton chaplains were overwhelmingly Christian, even though Christianity was professed by a minority of the town’s population (47%), with 25% Muslim. The report can be read at:

Biography

Presidents of the Association 1938-2016" (PDF). Association for the Sociology of Religion . Retrieved 16 March 2018. In the 1960s, most sociologists consciously or unconsciously bought into idea of the 'death of god' - religion became effectively invisible to academia. Throughout the 1980s and 90s, a number of events - most notably the 'Satanic Verses' controversy - dramatically increased the 'visibility' of religion: it became a political problem. Now, in the 21st century, ... The inspiration for this episode came from one of Russell McCutcheon's works which we had encountered through the undergraduate Religious Studies programme at the University of Edinburgh, entitled 'Critics Not Caretakers: Redescribing the Public Study of Religion'. The result is this compilation of differing opinions and interpretations ... Houtman, D., P. Heelas, and P. Achterberg. 2012. Counting spirituality? Survey methodology after the spiritual turn. In Annual review of the sociology of religion - volume three: New methods in the sociology of religion, ed. L. Berzano, and O. Riis, 25–44. Leiden: Brill.

British social attitudes: the 26th report. Park, Alison, 1966-. Thousand Oaks, Calif.: SAGE Publications. 2010. ISBN 9781446212073. OCLC 649910769. {{ cite book}}: CS1 maint: others ( link)a b Robinson, Debbie. "University of Exeter". socialsciences.exeter.ac.uk . Retrieved 15 March 2018.

In many parts of Europe there is significant change with respect to baptism, but not in the Lutheran countries of Scandinavia, which are often seen as some of the most secular in the world. It Predicting the future is interesting. And here I will refer you to the European Values Study, the prototype for the World Values Survey. The European Values Study has now been done three times: in 1981, 1990 and 1999-2000. Those dates slip a bit in different countries. The thing I want to draw your attention to is what came out in the 1999-2000 study, which was a pattern that nobody had predicted; it is, moreover, a very interesting finding to reflect on. Church attendance does not necessarily correlate with religiosity, so a lot depends on how one chooses to define secularisation. After all, church attendance in the 1850s was not just about religious belief but also social interaction, social status, and indeed sometimes compulsion. The last preliminary is to put a geographical limit on what I’m going to talk about because Europe is large and diverse. I’m going to talk primarily about the present definition of the European Union, not because I’m particularly wedded to the European Union as such. But the point I want to draw to your attention is that post-May 2004 the European Union is coterminous with Western Christianity, with the exception of Greece and Cyprus. That, in my view, is not a coincidence. What I’m talking about, then, is Europe of the Western Christian tradition. I’m not, for the moment, referring to the Orthodox world and the issues that raises, but by all means raise them when we get to questions. British social attitudes: perspectives on a changing society: the 23rd report. Park, Alison., National Centre for Social Research (Great Britain) ([2006/2007 ed.]ed.). London: SAGE. 2007. ISBN 9781849208680. OCLC 297532520. {{ cite book}}: CS1 maint: others ( link)I began my sociological career with an undergraduate degree in Sociology at Exeter (1967); this was followed by a doctorate at the London School of Economics (1975). It was at this stage that I developed the two aspects of my work which were to endure throughout: an interest in the sociology of religion and an acquaintance with both France and French sociology. My doctoral thesis on the political aspects of the French Protestant community in the interwar period brought these together. Zinnbauer, Brian J. 1997. Capturing the Meanings of Religiousness and Spirituality: One Way Down From A Definitional Tower of Babel. Bowling Green, Ohio: Bowling Green State University. Unpublished doctoral dissertation.

Michael Cromartie, Vice President, Ethics & Public Policy Center; Senior Advisor, Pew Forum on Religion & Public Life In a further testimony to the declining significance of faith in contemporary Britain, religious freedom is regarded as an important ‘British value’ by just 13% of adults, being most prized by the over-65s (20%), Scots (17%), and Conservative voters (17%). Overall, freedom of speech (46%), respect for the rule of law (33%), a sense of humour (29%), politeness (27%), and tolerance of others (26%) are judged the most significant attributes. Data derive from a ComRes survey for Grassroots Conservatives, for which 2,017 Britons were interviewed online on 11-12 February 2015. Data tables were published on 10 March 2015 at: My research finds its focus in the sociology of religion, with a particular emphasis on patterns of religion in Europe. I am also interested in the theoretical paradigms that have emerged in this field – not least 'European exceptionalism' and the notion of ‘multiple modernities’.How are we to make sense of the growing significance of religion in the modern world with tools and concepts that derive (largely) from the 'exceptional' European case? Lambert, Yves. 2004. A Turning Point in Religious Evolution in Europe. Journal of Contemporary Religion 19(1): 29–45. the reactions of Britain’s secular elites to the increasing saliance of religion in public as well as private life; and

In moments such as these, Davie comes tantalisingly close to seeing another striking ‘religion and Europe’ connection: namely, that the ‘secularization’ that has become ‘central to the self-understanding of modern Europe’ (282), and hence central to her own self-understanding as a social scientist too, is strictly inseparable from the fact that the ‘universe’ of that self-understanding remains profoundly Christian.