By Gert Pickel, Olaf Müller
During the final a long time, the tutorial specified box of sociology of faith, in addition to most of the people, has witnessed vigorous debates at the “new” position and importance of faith in glossy societies. not just perceptions akin to a “clash of civilizations” or a “return of religion”, but in addition a renewed dialogue at the dating among faith and politics appear to stimulate the above pointed out questions. in the meantime, a substantial volume of empirical experiences excited by the revitalization of faith or the clients of a continuous secularization were performed. the subject of this booklet offers with the consequences derived from quite a lot of those experiences, a number of them taken with comparative analyses concerning the scenario of church buildings and faith in Europe.
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Additional info for Church and Religion in Contemporary Europe: Results from Empirical and Comparative Research
2006): Dimensions of individual religiosity and charity: crossnational effect differences in European countries? In: Review of Religious Research. 47/4. ) (2006): Eastern European Religion. Budapeszt-Pilicsaba. Religiosity in Europe and in the Two Germanies: The Persistence of a Special Case – as revealed by the European Social Survey1 Heiner Meulemann 1. 1. Questions and hypotheses: persistence und special case Even more than a decade after unification, East Germans are less religious than West Germans – which mirrors the state-enforced secularization (Meulemann 2002: 76-91, 127) that the German Democratic Republic (GDR) shared with the remaining countries of the former Eastern bloc.
Up to the erection of the Berlin wall in 1961 (and less strongly even afterwards), someone who felt deprived and stifled by the politics of the GDR could flee into West Germany. But in this way, the confrontation between East and West was reinforced. During the fifties, when the Jugendweihe (a secular rite de passage between youth and adulthood) was introduced against the opposition of the Protestant Church, the GDR lost an educated, autonomous, and responsible elite experienced in leadership to the old FRG.
In 1981 moral views were on the whole stricter than later. The year 1990 clearly represents more liberal views. At that time people were living in the climate of the incipient economic boom of the late 1980s, when economic values and individualism were strongly stressed. The boom of the 1980s reinforced individualism, efficiency and the experience of control over one’s life. At the same time people began to relate more tolerantly to many previously forbidden things. The economic recession (partly caused by the collapse of the Soviet Union, which was one of the main trade partners for Finland) at Religion in Finland and Russia in Comparative Perspective 55 the beginning of the 1990s rapidly altered the moral climate.
Church and Religion in Contemporary Europe: Results from Empirical and Comparative Research by Gert Pickel, Olaf Müller