Part I. Understanding Secularization: 1. The secularization debate 2. Measuring secularization 3. Comparing secularization worldwide Part II. Case Studies of Religion and Politics: 4. The puzzle of secularization in the United States and Western Europe 5. A religious revival in post-communist Europe? 6. Religion and politics in the Muslim world Part III. The Consequences of Secularization: 7. Religion, the Protestant ethic, and moral values 8. Religious organizations and social capital 9. Religious parties and electoral behavior Part IV. Conclusions: 10. Secularization and its consequences 11. Re-examining the theory of existential security 12. Re-examining evidence for the security thesis.

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Sacred and Secular: Religion and Politics Worldwide

Sacred and Secular: The Consequences of Secularization

This article explores how religion, as a meaning system, influences coping with adversity. First, a model emphasizing the role of meaning making in coping is presented. Next, religion as a meaning system is defined, and theory and research on the role of religion in the coping process are summarized. Results from the author's study of 169 bereaved college students are then presented to illustrate some of the pathways through which religious meaning can influence the coping process in making meaning following loss. Findings indicate that associations between religion and adjustment vary across time since loss, and that these associations are mediated by meaning-making coping. Finally, implications for individual and societal well-being and suggestions for future research are discussed.

Religion as a Meaning‐Making Framework in Coping with Life Stress

We propose a theory of religious mobilization that accounts for variations in religious participation on the basis of variations in the degree of regulation of religious economies and consequent variations in their levels of religious competition. To account for the apparent 'secularization" of many European nations, we stress supply-side weaknesses - inefficient religious organizations within highly regulated religious economies - rather than a lack of individual religious demand. We test the theory with both quantitative and historical data and, based on the results, suggest that the concept of secularization be dropped for lack of cases to which it could apply.

A supply-side reinterpretation of the secularization' of Europe

https://clok.uclan.ac.uk/3995/1/1-s2.0-S0160738308000261-main.pdf__tid%3D90f05cc0912e830dc006127480a0a0f0%26acdnat%3D1344587777_cab3d67ccfefbcd5c8d9192d03f7182f

Consuming dark tourism: A Thanatological Perspective

Religion and Social Theory, by Bryan S. Turner. Atlantic Highlands, NJ.: Humanities Press; London: Heinemann Educational, 1983, 264 pp. $44.95 & £15 hardback, $17.95 & £5.95 paperback

The Future of Religion: Secularization, Revival and Cult Formation, by Rodney Stark and William Sims Bainbridge. Berkeley: University of California Press, 1985, vi + 571 pp. $29.50

The Stark-Bainbridge Theory of Religion: A Critical Analysis and Counter Proposals

Millennialism and charisma

This paper issues from the observation of a number of paradoxes relating to the relative freedom of religion--specifically in the form of new religious movements--in the United States and the United Kingdom. The United States embodies freedom of religion in its Constitution, yet nowhere in the English-speaking world, as far as I can see, has there been a more active and vociferous anti-cult movement, nor a more elaborated development of "deprogramming" as an enterprise, both of which appear determined to abridge toleration and freedom in respect of certain kinds of religious believer. Moreover, nowhere have the confrontations which have occurred between new religious movements (nrms) and the state been sharper or more highly antagonistic. A further paradox that emerges from the freedom of religion in the United States has been the freedom it permits for nrms to develop in a manner which shows scant respect for the rights and freedoms of others. I shall argue that while the United States has institutionalized greater freedom of religion than the United Kingdom, it is precisely that high level of institutionalized freedom which permits--paradoxically--the greater abuse of freedom and toleration which occurs there.

Paradoxes of Freedom and Regulation: the Case of New Religious Movements in Britain and America

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