The church in liquid modernity: A sociological and theological exploration of a liquid church

Groot, Kees de

doi:10.1080/14742250500484469

Cited by 12 publications

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References 7 publications

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“…Some experience some kind of solidarity with other viewers and churchgoers on the screen; others use the broadcasting for their private ritual. Both categories are part ofthe same virtual faith community (De Groot 2007).…”

Section: Ecclesial Initiatives In a Secular Milieumentioning

confidence: 99%

“…Religion has to do with work and education, with making love and getting sick, with giving birth and dying. Besides that, it is remarkable that the idea that religious experts may enter, or rather have helped to create, the field of identity expertise (De Groot 1998) is far from Bauman's line of thinking. Bauman fails to "appreciate the continuous importance of religion throughout history, including the modern period" (Beckford 1996,33).…”

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confidence: 98%

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Three Types of Liquid Religion

Groot

2009

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This article explores ways to think of religion using Zygmunt Bauman's concept of liquid modernity. The concept of liquid religion opens up perspectives for both "new" and "old" social forms of religion that seem to fiourish within a liquid milieu. Attention is also drawn to three types of relationship between solid and liquid religion. The first type consists of liquid phenomena in the religious sphere: religious events, small communities, global religious networks and virtual communities. The second type consists of phenomena on the boundaries between the religious and the secular sphere, such as religious services in a hospital or a prison. The third type consists of meetings and collective activities outside the religious sphere, such as those in the political and cultural spheres, which nonetheless have important religious qualities. This typology is used to make general observations on the basis of empirical research, mainly conducted in the Netherlands.

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Section: Ecclesial Initiatives In a Secular Milieumentioning

confidence: 99%

mentioning

confidence: 98%

Three Types of Liquid Religion

Groot

2009

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“…Van hem stamt, in aangepaste vorm, de titel van dit artikel: 'onoverzichtelijke moderniteit'. Een andere, vergelijkbare typering, die door Kees de Groot (zie ook De Groot 2006) als motto voor de studiedag op 11 mei 2007 in Tilburg werd gekozen, is 'liquid modernity' van Zygmunt Bauman (2000). Waar men tot 1960 over vaste vormen beschikte waaruit het individu maar moeilijk kon ontsnappen -de familie en het gezin, de kerk, het werk, het dorp of de stadswijk, de maatschappij -zou volgens Bauman sindsdien alles vloeibaar en onvast zijn geworden: alles verandert, verdampt, vervluchtigt en niets is nog zeker ('het tijdperk van de maatschappij' is de titel van het mooie en te weinig gekende boek in het verlengde van Bauman van Walter Weyns van 2004).…”

Section: De Geavanceerde Moderniteit Na 1960unclassified

Onoverzichtelijke moderniteit

Hellemans¹

2007

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In 1985 Jürgen Habermas characterised the contemporary Western society after 1960 as ‘Die neue Unübersichtlichkeit’ (translated as ‘the new opacity’ or ‘the new disorder’). Zygmunt Baumann has a predilection for the expression ‘Liquid modernity’. Karl Marx wrote already in 1848 that ‘all that is solid melts into air’. These three expressions point to a major tendency within (late) modernity towards disintegration and fluidity. In this article, first presented as a lecture at the second joint conference of the ‘Vlaams- Nederlandse Werkgroep Godsdienstsociologie’ and the journal ‘Religie en Samenleving’ in Tilburg in May 2007, I want to show that this tendency, which is also clearly visible in other societal domains as the economy, the polity or the sciences, strikes also deep chords within religion. For religion – included its conservative and fundamentalist currents – is no less an integral part of modernity. Starting point of the analysis is the distinction between three levels of religion: the religious field at the macro-level, the religions at the meso-level and the individual religiosity at the micro-level. After 1960, these three levels do grow further apart. The dissociation fortifies tendencies towards the fragmentation of the religious field, towards the precarisation and flexibilisation of the religions and towards chronic searching behaviour by and a sense of homelessness of the individuals.

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“…In het verlengde van deze sociale analyse -overigens zonder de kritische waardering waar deze mee gepaard gaat over te nemen -signaleert en bepleit de anglicaanse theoloog Pete Ward (2002) een liquid church, een vloeibare manier van kerk-zijn (De Groot, 2006). Zijn motief is dat een evangelische beweging als Youth for Christ niet langer vanuit het kerkelijk instituut begrepen moet worden als een poging 'brug naar de kerken' te zijn, maar als een eigen manifestatie van kerk-zijn.…”

Section: De Rooms-katholieke Kerk In Liquid Modernityunclassified

Orthodoxie en beleving

Groot¹

2006

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This article explores the impact of the so-called ‘new movements’, such as Focolare and the Emmanuel Community, within the Roman Catholic Church. The author claims that these are not just restaurative movements for religious virtuosi, but also representatives of religion in late (or liquid) modernity. On one hand, these movements cherish traditional beliefs and values, ecclesiastical authority, and social solidarity. On the other, they are characterized by a positive evaluation of personal choice, interest in the self, international social networks, and the use of modern means of communication. Although probably only 10,000 people are active in these movements (including older movements), their impact is problably fairly large, because of its attractiveness for younger people, especially the younger generation of priests. This impact is focused on the personal level: on devotion and the proclamation of the Catholic faith. The spirituality of the ‘new movements’, however, tends to spread in the wider church, predominantly along individual lines. According to the author, the Roman Catholic Church, which functions as a service church for a large proportion of the Dutch population, will transform because of this tendency. This interesting development is illustrated by an analysis of the World Youth Days, where orthodoxy and experience-styled religion meet each other in an ambivalent marriage between the traditional church and late modern event culture.

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The church in liquid modernity: A sociological and theological exploration of a liquid church

Cited by 12 publications

References 7 publications

Three Types of Liquid Religion

Three Types of Liquid Religion

Onoverzichtelijke moderniteit

Orthodoxie en beleving

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