The Quest For Religious Purity In New Age, Evangelicalism And Islam Religious Renditions Of Dutch Youth And The Luckmann Legacy

Roeland, Johan; Aupers, Stef; Houtman, Dick; Koning, M.J.M. de; Noomen, Ineke

doi:10.1163/ej.9789004187900.i-488.82

Cited by 20 publications

(16 citation statements)

References 20 publications

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“…And could this lead toward a situation of non-religion? On the other hand, if it are the younger higher educated disbelievers that become more and more anti-religious, as some authors already noticed for the younger religious groups (Roeland et al 2010;Stahl 2010), this could lead to serious cultural conflicts as well. Our findings suggest that over time, when the influence of religion decreases, and birth cohorts grow, this might lead to religious tolerance.…”

Section: Resultsmentioning

confidence: 99%

Deprivatization of Disbelief?: Non-Religiosity and Anti-Religiosity in 14 Western European Countries

Ribberink

Achterberg

Houtman

2013

Politics and Religion

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This article aims to move beyond media discourse about "new atheism" by mapping and explaining anti-religious zeal among the public at large in 14 Western European countries. We analyze data from the International Social Survey Program, Religion III, 2008, to test two theories about how country-level religiousness affects anti-religiosity and its social bases: a theory of rationalization and a theory of deprivatization of disbelief. Hypotheses derived from the former are contradicted, whereas those derived from the latter are largely confirmed. Anti-religiosity is strongest among disbelievers and among the higher educated in the most religious countries and among the older generations in today's most secularized countries.

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Section: Resultsmentioning

confidence: 99%

Deprivatization of Disbelief?: Non-Religiosity and Anti-Religiosity in 14 Western European Countries

Ribberink

Achterberg

Houtman

2013

Politics and Religion

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“…Although many of the Western European countries can today best be characterized as "post-Protestant" or "secular," there are still sizable numbers of Protestants around. There are even indications that they are becoming not less, but more strict and orthodox, precisely in response to the secularizing forces they are facing up to (Achterberg et al 2009;Roeland et al 2010).…”

Section: Religious Competitionmentioning

confidence: 99%

“…That is, other things being equal, small religious minorities will be more vigorous than will firms with a large local following. (Finke and Stark 2004:103) In the secularized, post-Protestant countries of Western Europe, where religiosity is less and less the norm, religious reinvigoration, fundamentalism, and dogmatism are hence predictable behavioral patterns among the remaining Protestants (Berger and Zijderveld 2009;Betz and Meret 2009;Roeland et al 2010). Casanova (1994) refers to this as "religious deprivatization" and suggests that religious groups pressured into a privatized role tend to become more assertive and activist.…”

Section: Religious Competitionmentioning

confidence: 99%

Secular Tolerance? Anti‐Muslim Sentiment in Western Europe

Ribberink

Achterberg²,

Houtman

2017

Scientific Study of Religion

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The literature about secularization proposes two distinct explanations of anti‐Muslim sentiment in secularized societies. The first theory understands it in terms of religious competition between Muslims and the remaining minority of orthodox Protestants; the second understands it as resulting from value conflicts between Muslims and the nonreligious majority. The two theories are tested by means of a multilevel analysis of the European Values Study 2008. Our findings indicate that, although more secularized countries are on average more tolerant towards Muslims and Islam, strongest anti‐Muslim attitudes are nonetheless found among the nonreligious in these countries.

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“…In contrast, communication with someone from the out-group usually aims to create a bridge between different world views and to represent the in-group on the public stage. However, interreligious encounters may also have an in-group bonding effect, for boundaries between groups need to be described and sustained in the confrontation with other groups (Roeland et al, 2010). Also, bridging is only one possible outcome of interreligious encounters, one that follows an intention to interact with religious others.…”

Section: Conceptsmentioning

confidence: 99%

Contextual responses to interreligious encounters online

Wit

Versteeg²,

Roeland³

2015

Social Compass

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Increasingly, interreligious encounters occur through internet communication. The debate on the influence of internet communication on interreligious encounters is characterized by a contradiction between the theory of cyber-balkanization on the one hand and the theory of networked religion on the other. However, neither theory is contextualized and neither can therefore explain why an interreligious encounter results in either interreligious conflict or mutual understanding. In this article, a contextualized approach to the implications of internet communication for interreligious relationships is advocated. The authors show that contextualization on the level of the openness of the religious group is too one-dimensional. Therefore, a contextual reception model on the level of the situation is developed to explicate the possible attitudinal and behavioral positions within an online interreligious encounter. This model can be used to investigate the implications of internet communication for interreligious relationships.

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The Quest For Religious Purity In New Age, Evangelicalism And Islam Religious Renditions Of Dutch Youth And The Luckmann Legacy

Cited by 20 publications

References 20 publications

Deprivatization of Disbelief?: Non-Religiosity and Anti-Religiosity in 14 Western European Countries

Deprivatization of Disbelief?: Non-Religiosity and Anti-Religiosity in 14 Western European Countries

Secular Tolerance? Anti‐Muslim Sentiment in Western Europe

Contextual responses to interreligious encounters online

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