The individualization thesis advanced by sociologists of religion such as Grace Davie, Danièle Hervieu-Léger, Michael Krüggeler, Thomas Luckmann, Hubert Knoblauch, Wade Clark Roof, Wayne E. Baker, and others has become increasingly widespread especially in Europe within the sociology of religion. In contrast to the secularization theory it assumes that processes of modernization will not lead to a decline in the social significance of religion, but rather to a change in its social forms. According to the individualization theory, traditional and institutionalized forms of religiosity will be increasingly replaced by more subjective ones detached form church, individually chosen, and syncretistic in character. The article examines the empirical applicability of the individualization thesis on the basis of how religiosity and church affiliation have evolved in Germany over the past 50 years. It comes to the conclusion that the rise of individually determined non-church religiosity cannot compensate for the losses of institutionalized religiosity, since non-church religiosity remains rather marginal and is interwoven with traditional Christian religiosity. Religious individualization is only a component of the predominant secularization process.
The author describes the changes in church adherence and personal religiosity in European societies. In order to understand these changes, different theoretical models are available: the economic market model, the thesis of individualization, and the theory of secularization. A distinction between different dimensions of religion is used for discussing the applicability of these theoretical models on the process of religious change in European societies. As a result, the author states that the secularization thesis and the individualization theory are the most appropriate approaches in describing the religious changes in Europe. Despite much ado about the revival of religion during recent years, in the long run religions and churches have lost in social significance in European societies. The emergence of new religious groups and of individualistic forms of syncretistic religiosity is not able to compensate for the losses of the churches and the traditional religious forms.
In Western Europe more and more sociologists of religion are talking about religious individualization instead of secularization to describe the religious change in modern societies. Institutional forms of religion, especially traditional Christian Churches, are increasingly losing their social significance; new forms of religion, which are not so highly institutionalized and more syncretistic, are, however, emerging. The author raises the question whether this theoretical model conceptualized for Western Europe can be applied to the analysis of religious developments in Eastern Europe. The result of the analysis carried out on the basis of a representative survey in 11 Eastern and Central European countries is that new forms of religiousness outside the Church are emerging in Eastern and Central Europe. In predominantly Catholic countries, these forms stand in contrast to the traditional forms of religion, in more secularized countries, they are not an alternative to institutionalized forms of religion.
This book focuses on two issues. First, it describes how the social significance of religion in its various facets has changed in modern societies. Second, it explains what factors and conditions have contributed to these changes. After discussing the two central concepts of the investigation, religion and modernity, the book presents the most important theories that deal with the relationship between the two. The empirical part, which constitutes the bulk of the book, begins by analysing religious change in selected countries in Western and Eastern Europe. For the sake of comparison, it then presents individual analyses of selected non-European cases (the US, South Korea), as well investigations of the global spread of Evangelicalism and Pentecostalism in Europe, the US, and in Brazil. On the basis of these selected case studies, which place as much emphasis on analysing the social, political, and economic contexts of religious changes as on capturing historical path dependencies, the book offers some general theoretical conclusions and identifies overarching patterns and determinants of religious change in modern and modernizing societies. In recent years, scholars of religion have become increasingly sceptical about the validity of secularization theory; the analyses contained in this book demonstrate, however, that tendencies of modernity such as functional differentiation, individualization, and pluralization are likely to inhibit the attractiveness and acceptance of religious affiliations, practices, and beliefs. Even Poland, Russia, the US, and South Korea, which have often been cited as prime examples of the vitality of religion in modern societies, display clear signs of religious decline.
Germany was a divided country from 1949 until 1989. During this period, West Germany remained a rather religious country, while East Germany became, under socialist rule, one of the most secular regions in the world. We use this case of socialist state intervention as a natural experiment to test Voas’ model of secular transition, which states that all Western and Central European countries follow the same path and speed of secularization. We employ ESS, GSS, and KMU surveys, as well as church statistics, to show that Voas’ model holds for West Germany but not for the East. In East Germany, the state accelerated the secular transition substantially: through coercion, incentive structures, and education, it succeeded in triggering mass disaffiliations from the church irrespective of age, and in discouraging parents from socializing their children religiously. This led to a self-perpetuating process that resulted in a rapid increase in the number of people who were never socialized religiously at all.
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