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...world which the old secularization theory continues to be empirically tenable is western and central Europe. The single most interesting question for the sociology of religion today is, according to Berger, 'Is Europe religiously different, and if so why?'
I agree with Peter L. Berger that we are experiencing in Europe what could be called a distinctive Euro-secularity that is part and parcel of a cross-national European culture. This Euro-secularity is characterized by a plurality of reasons why people still belong to the Christian church in a situation where they could choose something else. Grace Davie has tried to catch this new situation of the church by suggesting the term, "believing without belonging". Jose Casanova has turned the phrase around and speaks of a situation that he describes as "belonging without believing". Thus, the church is still a privileged institution even though Europeans do not attend church services. Some Europeans look to the church as if to an insurance company, where it is good to be member if at last it will show that Jesus is the way, truth and life. I would call this last perspective "believing in belonging".
Alongside the changing attitude to membership of organized religion there is a shift in religious faith. It is becoming much more individualistic, fluid and changeable. The result is that faith becomes part of a personal project of self-realization. In the process, bits and pieces from different religions are mixed in order to help deal with the question of personal identity in a situation where work-related pressures create stress and erupt the old patterns of family life. Globalization changes all aspects of life, including the religious life.
As a result of secularization, globalization, and ideological and religious pluralism the ordained ministry has lost its old authority. The pastor is no longer the only religious or educated expert in the local arena or in the public discourse. Media-people have taken...
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