A religious group or individual is influenced by all kinds of things, he says, but if they claim to be acting in the name of religion, we should attempt to understand their perspective on religious grounds first. Weber gives religion credit for shaping a person's image of the world, and this image of the world can affect their view of their interests, and ultimately how they decide to take action.
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For Weber, religion is best understood as it responds to the human need for theodicy and soteriology. Human beings are troubled, he says, with the question of theodicy — the question of how the extraordinary power of a divine god may be reconciled with the imperfection of the world that he has created and rules over.
People need to know, for example, why there is undeserved good fortune and suffering in the world. Religion offers people soteriological answers, or answers that provide opportunities for salvation — relief from suffering, and reassuring meaning. The pursuit of salvation, like the pursuit of wealth, becomes a part of human motivation. Because religion helps to define motivation, Weber believed that religion and specifically Calvinism actually helped to give rise to modern capitalism, as he asserted in his most famous and controversial work, The Protestant Ethic and the Spirit of Capitalism.
In The Protestant Ethic , Weber argues that capitalism arose in Europe in part because of how the belief in predestination was interpreted by everyday English Puritans. Puritan theology was based on the Calvinist notion that not everyone would be saved; there was only a specific number of the elect who would avoid damnation , and this was based sheerly on God's predetermined will and not on any action you could perform in this life. Official doctrine held that one could not ever really know whether one was among the elect.
Practically, Weber noted, this was difficult psychologically: people were understandably anxious to know whether they would be eternally damned or not. Thus Puritan leaders began assuring members that if they began doing well financially in their businesses, this would be one unofficial sign they had God's approval and were among the saved — but only if they used the fruits of their labour well. This along with the rationalism implied by monotheism led to the development of rational bookkeeping and the calculated pursuit of financial success beyond what one needed simply to live — and this is the "spirit of capitalism".
The Protestant Ethic thesis has been much critiqued, refined, and disputed, but is still a lively source of theoretical debate in sociology of religion.
Weber also did considerable work on world religions, including Hinduism and Buddhism. In his magnum opus Economy and Society Weber distinguished three ideal types of religious attitudes: . He also separated magic as pre-religious activity. Symbolic anthropology and some versions of phenomenology argue that all humans require reassurance that the world is safe and ordered place — that is, they have a need for ontological security. The inability of science to offer psychological and emotional comfort explains the presence and influence of non-scientific knowledge in human lives, even in rational world.
Unlike symbolic anthropology and phenomenology , functionalism points to the benefits for social organization which non-scientific belief systems provide and which scientific knowledge fails to deliver.
Belief systems are seen as encouraging social order and social stability in ways that rationally based knowledge cannot. From this perspective, the existence of non-rational accounts of reality can be explained by the benefits they offer to society. According to functionalists, "religion serves several purposes, like providing answers to spiritual mysteries, offering emotional comfort, and creating a place for social interaction and social control. It provides social support and social networking, offering a place to meet others who hold similar values and a place to seek help spiritual and material in times of need.
Rationalists object to the phenomenological and functionalist approaches, arguing that they fail to understand why believers in systems of non-scientific knowledge do think they tell the truth and that their ideas are right, even when science has shown them to be wrong. They claim that one cannot explain forms of knowledge in terms of the beneficial psychological or societal effects that an outside observer may see them as producing. Rationalists emphasize the importance of looking at the point of view of those who believe in them.
People do not believe in God , practice magic , or think that witches cause misfortune because they think they are providing themselves with psychological reassurance, or to achieve greater cohesion for their social groups. They do so because they think their beliefs are correct — that they tell them the truth about the way the world is. Nineteenth-century rationalist writers, reflecting the evolutionist spirits of their times, tended to explain the lack of rationality and the dominance of false beliefs in pre-modern worlds in terms of the deficient mental equipment of their inhabitants.
Such people were seen as possessing pre-logical, or non-rational, mentality. Twentieth-century rationalist thinking generally rejected such a view, reasoning that pre-modern people didn't possess inferior minds, but lacked the social and cultural conditions needed to promote rationalism.
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Rationalists see the history of modern societies as the rise of scientific knowledge and the subsequent decline of non-rational belief. Some of these beliefs, such as magic and witchcraft , had disappeared, while others, such as religion , had become marginalized. This rationalist perspective has led to secularization theories of various kinds. One common typology among sociologists, religious groups are classified as ecclesias , denominations , sects , or cults now more commonly referred to in scholarship as new religious movements.
Note that sociologists give these words precise definitions which differ from how they are commonly used. In particular, sociologists use the words 'cult' and 'sect' without negative connotations, even though the popular use of these words is often pejorative. Some sociologists of religion explore the theoretical analysis of the sociological dimensions of religiosity.
For example, Charles Y. Glock is best known for his five-dimensional scheme of the nature of religious commitment. His list consist of the following variables: belief , knowledge , experience , practice sometimes subdivided into private and public ritual and consequences. Glock's first four dimensions have proved widely useful in research, because generally, they are simple to measure survey research.
Verbit 's contribution was a twenty four-dimensional religiosity measure which includes measuring religiosity through six different "components" of religiosity: ritual , doctrine , emotion , knowledge , ethics , community , and along four dimensions: content, frequency, intensity, centrality. In relation to the processes of rationalization associated with the development of modernity , it was predicted in the works of many classical sociologists that religion would decline.
In the United States, in particular, church attendance has remained relatively stable in the past 40 years. In Africa, the emergence of Christianity has occurred at a high rate. While Africa could claim roughly 10 million Christians in , recent estimates put that number closer to million. Furthermore, arguments may be presented regarding the concept of civil religion and new world belief systems. For instance, some sociologists have argued that steady church attendance and personal religious belief may coexist with a decline in the influence of religious authorities on social or political issues.
Additionally, regular attendance or affiliation do not necessarily translate into a behavior according to their doctrinal teachings. In other words, numbers of members might still be growing, but this does not mean that all members are faithfully following the rules of pious behaviors expected.
In that sense, religion may be seen as declining because of its waning ability to influence behavior. According to Rodney Stark , David Martin was the first contemporary sociologist to reject the secularization theory outright. Martin even proposed that the concept of secularization be eliminated from social scientific discourse, on the grounds that it had only served ideological purposes and because there was no evidence of any general shift from a religious period in human affairs to a secular period.
Correspondingly, the more religions a society has, the more likely the population is to be religious. Peter Berger observed that while researchers supporting the secularization theory have long maintained that religion must inevitably decline in the modern world, today, much of the world is as religious as ever. This points to the falsity of the secularization theory. On the other hand, Berger also notes that secularization may be indeed have taken hold in Europe, while the United States and other regions have continued to remain religious despite the increased modernity.
Berger suggested that the reason for this may have to do with the education system; in Europe, teachers are sent by the educational authorities and European parents would have to put up with secular teaching, while in the United States, schools were for much of the time under local authorities, and American parents, however unenlightened, could fire their teachers. Berger also notes that unlike Europe, America has seen the rise of Evangelical Protestantism, or "born-again Christians".
Bryan R. Wilson is a writer on secularization who is interested in the nature of life in a society dominated by scientific knowledge. His work is in the tradition of Max Weber, who saw modern societies as places in which rationality dominates life and thought. Weber saw rationality as concerned with identifying causes and working out technical efficiency, with a focus on how things work and with calculating how they can be made to work more effectively, rather than why they are as they are. According to Weber, such rational worlds are disenchanted.
Existential questions about the mysteries of human existence, about who we are and why we are here, have become less and less significant. Wilson  insists that non-scientific systems — and religious ones in particular — have experienced an irreversible decline in influence. He has engaged in a long debate with those who dispute the secularization thesis, some of which argue that the traditional religions, such as church-centered ones, have become displaced by an abundance of non-traditional ones, such as cults and sects of various kinds.
Others argue that religion has become an individual, rather than a collective, organized affair. Still others suggest that functional alternatives to traditional religion, such as nationalism and patriotism, have emerged to promote social solidarity. Wilson does accept the presence of a large variety of non-scientific forms of meaning and knowledge, but he argues that this is actually evidence of the decline of religion. The increase in the number and diversity of such systems is proof of the removal of religion from the central structural location that it occupied in pre-modern times.
Unlike Wilson and Weber, Ernest Gellner  acknowledges that there are drawbacks to living in a world whose main form of knowledge is confined to facts we can do nothing about and that provide us with no guidelines on how to live and how to organize ourselves. In this regard, we are worse off than pre-modern people, whose knowledge, while incorrect, at least provided them with prescriptions for living. However, Gellner insists that these disadvantages are far outweighed by the huge technological advances modern societies have experienced as a result of the application of scientific knowledge.
Gellner doesn't claim that non-scientific knowledge is in the process of dying out. For example, he accepts that religions in various forms continue to attract adherents. He also acknowledges that other forms of belief and meaning, such as those provided by art, music, literature, popular culture a specifically modern phenomenon , drug taking, political protest, and so on are important for many people. Nevertheless, he rejects the relativist interpretation of this situation — that in modernity, scientific knowledge is just one of many accounts of existence, all of which have equal validity.
This is because, for Gellner, such alternatives to science are profoundly insignificant since they are technically impotent, as opposed to science. He sees that modern preoccupations with meaning and being as a self-indulgence that is only possible because scientific knowledge has enabled our world to advance so far.
Unlike those in pre-modern times, whose overriding priority is to get hold of scientific knowledge in order to begin to develop, we can afford to sit back in the luxury of our well-appointed world and ponder upon such questions because we can take for granted the kind of world science has constructed for us. Michel Foucault was a post-structuralist who saw human existence as being dependent on forms of knowledge — discourses — that work like languages.
In order to think at all, we are obliged to use these definitions. The knowledge we have about the world is provided for us by the languages and discourses we encounter in the times and places in which we live our lives. Thus, who we are, what we know to be true, and what we think are discursively constructed. Foucault defined history as the rise and fall of discourses. Social change is about changes in prevailing forms of knowledge.
The job of the historian is to chart these changes and identify the reasons for them. Unlike rationalists, however, Foucault saw no element of progress in this process. To Foucault, what is distinctive about modernity is the emergence of discourses concerned with the control and regulation of the body. According to Foucault, the rise of body-centered discourses necessarily involved a process of secularization.
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Pre-modern discourses were dominated by religion, where things were defined as good and evil, and social life was centered around these concepts. With the emergence of modern urban societies, scientific discourses took over, and medical science was a crucial element of this new knowledge. Modern life became increasingly subject to medical control — the medical gaze , as Foucault called it. The rise to power of science, and of medicine in particular, coincided with a progressive reduction of the power of religious forms of knowledge. For example, normality and deviance became more of a matter of health and illness than of good and evil, and the physician took over from the priest the role of defining, promoting, and healing deviance.
BBC News reported on a study by physicists and mathematicians that attempted to use mathematical modelling nonlinear dynamics to predict future religious orientations of populations. The study suggests that religion is headed towards "extinction" in various nations where it has been on the decline: Australia, Austria, Canada, the Czech Republic, Finland, Ireland, the Netherlands, New Zealand and Switzerland.
The model considers not only the changing number of people with certain beliefs, but also attempts to assign utility values of a belief in each nation.
Thomas Luckmann maintains that the sociology of religion should cease preoccupations with the traditional and institutionalized forms of religion. Luckmann points instead to the "religious problem" which is the "problem of individual existence. The sociology of religion continues to grow throughout the world, attempting to understand the relationship between religion and globalization. Two older approaches to globalization include modernization theory , a functionalist derivative, and world-systems theory , a Marxist approach.
One of the differences between these theories is whether they view capitalism as positive or problematic. However, both assumed that modernization and capitalism would diminish the hold of religion. To the contrary, as globalization intensified many different cultures started to look into different religions and incorporate different beliefs into society. For example, according to Paul James and Peter Mandaville :. Religion and globalization have been intertwined with each other since the early empires attempted to extend their reach across what they perceived to be world-space.
Processes of globalization carried religious cosmologies — including traditional conceptions of universalism — to the corners of the world, while these cosmologies legitimated processes of globalization. This dynamic of inter-relation has continued to the present, but with changing and sometimes new and intensifying contradictions.
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