Secularization

S   E  C  U  L  A  R  I  Z  A  T  I  O  N

AVERAGE WEEKLY CHURCH ATTENDANCE


Year

France

Italy

Spain

Portugal

Belgium

 Britain

Ireland

Germany

Poland

Holland

1981
EVS

10,7%

32,4

40,1

 

30,0

13,4

82,2

18,5

 

25,0

2008 EVS

6,7

22,0

18,5

32,3

10,0

13,3

34,3

6,4

52,7

17,0

2010 ESS

7,0

 

14,4

30,7

8,3

11,4

 

6,9

51,7

12,5

 

 

 

 

AVERAGE IMPORTANCE OF GOD AND HOW RELIGIOUS

EVS question: “How important is God in your life?” coded 1-10; ESS quest.: “How religious are you?” coded 0-10

Year*

France

Italy

Spain

Portugal

Belgium

G. Brit

Ireland

Germany

Poland

Holland

1981
EVS

4,53

6,77

6,32

 

5,84

5,43

7,98

5,33

 

5,17

1990
EVS

4,44

7,05

6,12

7,10

5,31

5,37

7,93

5,30

8,43

4,89

2010
ESS

3,62

 

4,43

5,68

4,54

3,98

 

3,92

6,16

4,75

RATIO OF SECULAR WEDDINGS TO TOTAL WEDDINGS IN SPAIN

RATIO OF DIVORCES TO WEDDINGS PER YEAR IN SPAIN

                             

In 2010, about 65% of the weddings were secular, and 35% religious. In 1005-1007, the number of divorces was over 70% of the number of marriages celebrated that year.

 

A European Perspective
Lluis Oviedo, Antonianum University, Roma

    Secularization as the non-intentional loss of faith has become a basic threat for the survival of religion in most Western societies. There are no new major religions to replace the existing ones. And unlike atheism, secularization offers no frontal attack against religion which could be countered with apologetic answers. This trend covers not only most of Europe but also Australia and New Zealand, and probably Latin America; hence it would be short-sided to consider the apparent American exceptionalism as a form of superiority.

    The general trend is clearly seen in European surveys shown below. Similar data exist for the U.S. What is needed is a better knowledge of the causes and consequences of this trend in order to design better strategies of revitalization.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 




 

MAIN POINTS OF SECULARIZATION THEORY 
Giuseppe Giordan, University of Padoa, Italy

The prediction of the disappearance of religion has prevailed in the social sciences since the Enlightenment, Comte and Durkheim but has been questioned in recent decades. According to the now classic explanation of José Casanova, secularization is composed of three different theories: the functional differentiation of the social spheres, the privatization of belief, and the decline of religion.

  • In reference to functional differentiation, Luhmann has shown that the social subsystems of the economy, politics, art, science, morality, the family, and religion, are becoming increasingly autonomous from each other. Religion is no longer the main factor of social integration, but one institution among many others. Religion does not structure society anymore, the State and the Market are contending to take its place. Thus functional differentiation does not mean disappearance of religion, but rather its profound and radical redefinition.

  • The privatization of religion and its decline are well known through numerous statistics, semi-vacant churches, empty seminaries, and the non-conformity of many believers to the teachings of their churches in matters of faith and morals.

  • In reference to religious decline, sociologists today point out that it is not religion per se that is declining, but rather some traditional institutions while sects and new religions are flourishing. Sociologists – who tend to be secularists – see no problem in the replacement of one religion by another or by no-religion. They may analyse the present situation as one of de-composition and re-composition: new gods are emerging while old ones are fading away, as Dukheim wrote.

There is a tendency today to speculate about a post-secular stage of society. If we take for granted the functional differentiation of the social spheres, the privatization of belief, and the decline of religion, then what comes next? Your guess is as good as mine; so I leave it up to you to suggest a course of action for the future.

 

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DISCUSSION:
  • What are the positive and negative effects of secularization you have witnessed
    (in Catholic education, hospitals, attitude towards authority, etc.)?
  • Is the Catholic Church afraid of secularization, while “sects” have taken advantage of it to multiply?
  • Does secularization require increased Catholic engagement in the public square, especially through the laity?

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