Abstract:In many European countries, religion today seems to function as guardian of the collective identity and memory, even as those same societies are becoming more multi-religious. Focusing the analysis on European Catholicism and, particularly, on the new role played by the Catholic Church in the public sphere in two historically Catholic countries — Italy and Spain — the chapter develops the hypothesis that Catholic leaders are accepting the idea that religious power must work more and more as communication. They… Show more
“…In France, on the other hand, the proportion of non-affiliated people is relatively low and the vast majority of people define themselves as Roman Catholic, although their share is decreasing from one cohort to another. This may indicate a strong attachment to Catholic cultural identity, which is also associated with national French identity (Byrnes 2005 ; Hervieu-Léger 1990 , 2000 ; Pace 2007 ), although this proportion may also be exaggerated as a result of the particular phrasing of the question on religious affiliation. Fig.…”
Section: Resultsmentioning
confidence: 99%
“…Moreover, Voas maintains that this is a transient stage toward increasing disaffiliation from religion. Some scholars have argued that religious identification is becoming less a matter of adherence to church teachings and regulations, and more a matter of belonging to a shared cultural heritage (Hervieu-Léger 1990 , 2000 ; Inglis 2007 ; Pace 2007 ). This may especially be the case within Catholicism, as increasing numbers of self-identified Catholics do not share the views of the Catholic Church leaders on sexuality, which may also account for the fall in attendance (Hout and Greeley 1987 ; Pace 2007 ).…”
Section: Religious Indicators In Britain France and The Netherlandsmentioning
confidence: 99%
“…Some scholars have argued that religious identification is becoming less a matter of adherence to church teachings and regulations, and more a matter of belonging to a shared cultural heritage (Hervieu-Léger 1990 , 2000 ; Inglis 2007 ; Pace 2007 ). This may especially be the case within Catholicism, as increasing numbers of self-identified Catholics do not share the views of the Catholic Church leaders on sexuality, which may also account for the fall in attendance (Hout and Greeley 1987 ; Pace 2007 ). Similarly, Day ( 2011 : 72) has concluded that many people identify as Christians simply because they were baptized or attended church when they were younger, or since it is closely associated with national or ethnic identity (Day 2011 ; Voas and Bruce 2004 ).…”
Section: Religious Indicators In Britain France and The Netherlandsmentioning
The role of religion in explaining fertility differences is often overlooked in demographic studies, particularly in Western Europe, where there has been a substantial decline in institutional forms of religious adherence. The current study explores the changing relationships between religion and childbearing in Britain, France and the Netherlands. Using data from the Generations and Gender Programme and the British Household Panel Survey, religious differences in completed fertility and the transition to first birth are explored across cohorts of women. In addition, a longitudinal analysis is employed to examine the influence of religion on subsequent childbearing. Although the secularization paradigm assumes that the influence of religion on individual behavior will diminish over time, it is found that religious affiliation and practice continue to be important determinants of fertility and family formation patterns. However, there is some variation in the relationship between religion and fertility across countries; while in France and the Netherlands fertility gaps by religiosity are either consistent or increasing, in Britain, this gap appears to have narrowed over time. These findings suggest that fertility differences by religion also depend on the particular social context of religious institutions in each country.
“…In France, on the other hand, the proportion of non-affiliated people is relatively low and the vast majority of people define themselves as Roman Catholic, although their share is decreasing from one cohort to another. This may indicate a strong attachment to Catholic cultural identity, which is also associated with national French identity (Byrnes 2005 ; Hervieu-Léger 1990 , 2000 ; Pace 2007 ), although this proportion may also be exaggerated as a result of the particular phrasing of the question on religious affiliation. Fig.…”
Section: Resultsmentioning
confidence: 99%
“…Moreover, Voas maintains that this is a transient stage toward increasing disaffiliation from religion. Some scholars have argued that religious identification is becoming less a matter of adherence to church teachings and regulations, and more a matter of belonging to a shared cultural heritage (Hervieu-Léger 1990 , 2000 ; Inglis 2007 ; Pace 2007 ). This may especially be the case within Catholicism, as increasing numbers of self-identified Catholics do not share the views of the Catholic Church leaders on sexuality, which may also account for the fall in attendance (Hout and Greeley 1987 ; Pace 2007 ).…”
Section: Religious Indicators In Britain France and The Netherlandsmentioning
confidence: 99%
“…Some scholars have argued that religious identification is becoming less a matter of adherence to church teachings and regulations, and more a matter of belonging to a shared cultural heritage (Hervieu-Léger 1990 , 2000 ; Inglis 2007 ; Pace 2007 ). This may especially be the case within Catholicism, as increasing numbers of self-identified Catholics do not share the views of the Catholic Church leaders on sexuality, which may also account for the fall in attendance (Hout and Greeley 1987 ; Pace 2007 ). Similarly, Day ( 2011 : 72) has concluded that many people identify as Christians simply because they were baptized or attended church when they were younger, or since it is closely associated with national or ethnic identity (Day 2011 ; Voas and Bruce 2004 ).…”
Section: Religious Indicators In Britain France and The Netherlandsmentioning
The role of religion in explaining fertility differences is often overlooked in demographic studies, particularly in Western Europe, where there has been a substantial decline in institutional forms of religious adherence. The current study explores the changing relationships between religion and childbearing in Britain, France and the Netherlands. Using data from the Generations and Gender Programme and the British Household Panel Survey, religious differences in completed fertility and the transition to first birth are explored across cohorts of women. In addition, a longitudinal analysis is employed to examine the influence of religion on subsequent childbearing. Although the secularization paradigm assumes that the influence of religion on individual behavior will diminish over time, it is found that religious affiliation and practice continue to be important determinants of fertility and family formation patterns. However, there is some variation in the relationship between religion and fertility across countries; while in France and the Netherlands fertility gaps by religiosity are either consistent or increasing, in Britain, this gap appears to have narrowed over time. These findings suggest that fertility differences by religion also depend on the particular social context of religious institutions in each country.
“…This suggests that (1) paranormal beliefs are increasing among younger generations, and (2) noninstitutionalized supernatural beliefs fill at least some of the cultural space vacated as institutional religious authority wanes. To the extent that young paranormal believers do not abandon their beliefs as they age and Catholicism in Italy moves towards more moderate forms (Pace 2007), paranormal beliefs and practices should increase in popularity, assuming the religious market does not restructure toward a substantial rise in firm irreligion.…”
Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.
“…Da mesma forma, sob o palco da educação, as instituições religiosas detinham o privilégio do poder do conhecimento. Cumpre destacar que a concentração de riqueza e o monopólio das informações constituíram-se pilares importantes para a manutenção do status das entidades religiosas durante o regime feudal (PACE, 2007). e-ISSN 1982-8632 https://doi.org/10.26843/ae19828632v13n22020p136a159…”
O presente artigo apresenta uma discussão sobre a relação da cidadania versus filantropia no campo da proteção social brasileirae da educação. Analisou-se esta trajetória tendo como cenário as práticas socioassistenciais educacionais na perspectiva do Estado, do sentido público no provimento dos serviços e da afirmação dos direitos sociais e educacionais neste campo. A partir do resgate sociohistórico que identifica a dinâmica em curso na sociedade brasileira, o artigo apresenta o tratamento dado à questão social no país, o qual se pautou mais no campo da proteção próxima e da responsabilidade individual e privada, e o tratamento da educação que se aproximou mais efetivamente no espaço privado e elitizado.
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