English In this article, a theory based on a structural functionalist scientific research programme (Lakatos) is constructed. Conversion and re-affiliation are seen as transgressions of universal societal norms. It appears that a structural functionalist theory on conversion and (re-)affiliation is at least as good as the recent one put forward by Stark and Finke, which was based on economic principles. The propositions that are derived from the theory and are developed here are supported empirically. Then, the theory is extended to incorporate political spheres, as well as other social domains. Brief overviews of both Stark and Bainbridge's and Stark and Finke's theories on religion precede the elaboration of the proposed theory. French Dans cet article, une théorie fondée sur un programme de recherche scienti- fique structuro-fonctionaliste (Lakatos) est construite. La conversion et la (ré-)affiliation sont considérées comme des transgressions de normes sociétales universelles. Il apparait qu'une théorie structuro-fonctionaliste sur la conversion et la (ré-)affiliation est au moins aussi bonne qu'une théorie plus récente proposée par Stark et Finke, basée sur des principes économiques. Les propositions dérivant de la théorie et qui sont développées ici sont soutenues empiriquement. La théorie est ensuite élargie, de manière à intégrer la sphère politique, aussi bien que d'autres domaines sociaux. Un bref panorama des théories sur la religion de Stark et Bainbridge, et de Stark et Finke précède l'élaboration de la théorie proposée.

I conclude a) that the stage of religion Bellah in his evolutionary classification dubbed modern religion has resulted in secularization, unchurching, and unbelief, and b) concurring with Bellah that the soteriologies of both historic and early-modern Christianity are not satisfactory any longer to post-industrial Christians, as the belief in both salvation by a bookkeeping godhead and the pre-destination by a sovereign one has eroded. Instead of Bellah’s modern religion Evangelicalism appears to be truly modern: the believers’ voluntary decisions to accept Jesus Christ as their redeemer satisfies. Evangelicalism is seen as a family of denominations and congregations with a shared hard core consisting of a) the acceptance of Jesus Christ as saviour; b) personal conversion; c) to reach out to the world, and d) the bible as God’s word (‘inerrant in matters of faith and practice’). Apart from Evangelicalism, a ‘reformative’ reaction in historic and early-modern Christian denominations and congregations is observed; these ‘reformatives’ purport to restore the ancient orthodoxis and orthopraxis. Although Evangelicalism is supposed to be more instrumental to modern religious men’s needs for well-being than earlier variants of Christianity, i.e. has the greater adaptive capacity, we cannot yet foresee the consequences of further institutionalization and/or oligarchy formation in Evangelical denominations/congregations; neither can we predict the effects of the coming generations of evangelic academics and academic evangelical theologians.

No abstract

No abstract

No abstract