Marginal Religious Affiliates in Canada: Little Reason to Expect Increased Church Involvement

Abstract

Dans cette document, j'utilise les données des entrevues avec vingt et un filiales religieuse au Canada qui assistent aux offices religieux surtout pour des fêtes religieuses et les rites de passage, en demandent pourquoi ils ont cessé de fréquenter sur une base régulière, pourquoi ils continuent à fréquenter une ou deux fois par année, et expriment‐ils tout intérêt à être plus impliqués dans leur groupe religieux, et si oui, quels facteurs pourraient conduire à une implication accrue. Contrairement à Reginald Bibby, et d'autres sources qui expliquent les modèles d'implication aux églises par insistant sur le côté de l'offre du marché religieux, je soutiens que nous devrions nous concentrer d'avantage sur le côté de la demande.

Continuing the Conversation on Canada: Changing Patterns of Religious Service Attendance

“…Some observers have interpreted me as saying much more. Eagle (2011:87), for example, has me proclaiming that “the long downward trajectory in religious attendance has ended, and there is now an observable increase in weekly attendance.”Joel Thiessen (2012) describes me as making the “surprising assertion” that “a renaissance of religion is, or soon will take place in Canada.”…”

Becoming a Religious None: Irreligious Socialization and Disaffiliation

“…Yet, they would still maintain a religious identity, specific beliefs, and practice rites of passage within church doors. In other words, they would still for the most part retain cultural and family ties to their religion (Bibby and Grenville 2013;Day 2011;Demerath 2001;Inglis 2007;Lamoureux Scholes 2003;Meunier and Wilkins-Laflamme 2011;Thiessen 2012Thiessen , 2015Voas 2009;Walliss 2002;Zuckerman 2008).…”

“…In other work (Thiessen 2015), we explore how religious nones approach religious socialization with their own children. The guiding narrative is that most take a hands-off approach to religious socialization, generally yielding children who are religious nones themselves, adding further credibility to our stages of decline framework.…”

“…From existing literature, we know that certain types of people are more likely to self-identify with no religion, such as young people and men (Baker and Smith 2009a). We are also gradually learning more about what contributes to the growth of the religious none category: researchers identify factors such as social acceptance toward irreligion, negative reactions against religious fundamentalism, rejecting the fusion between religion and politics, irreligious socialization, and intellectual disagreement with religious beliefs and practices (Baker and Smith 2009b;Bengtson, Putney, and Harris 2013;Bruce 2011;Bullivant 2008;Hout and Fisher 2002;Putnam and Campbell 2010;Schwadel 2010;Thiessen 2015;Zuckerman 2012). Yet, we know little about the precise biographical pathways leading to identifying as a religious none.…”

“…Although the PCS does contain a panel of respondents who have participated in survey waves dating back to 1975, the quality of this panel was insufficient for any meaningful analyses for the purposes of this article.3 For descriptive statistics of all the variables used in the statistical analyses, see Tables A1-A4 in the Supporting Information. 4 SeeThiessen (2015).…”