Zinnbauer, Brian J, Kenneth I Pargament, Brenda Cole, Mark S Rye, Eric M Butter, Timothy G Belavich, Kathleen M Hipp, Allie B Scott, and Jill L Kadar. 1997. Religion and Spirituality: Unfuzzying the Fuzzy. Journal for the scientific study of religion:549–564. Davie, Grace (2014). "Grace R.C. Davie: Curriculum Vitae" (PDF). Waco, Texas: Baylor University . Retrieved 2 November 2020. Troeltsch, Ernst. 1956[1931]. The Social Teaching of the Christian Churches. London: Allen and Unwin. In Christian prophetic history, this is the part of the world that would belong to Noah’s son Japheth as, according to God’s will, he expands in the dispersion after the flood. Indeed, Japheth literally means ‘spread out’ or ‘enlarge’. And the descendants of Japheth (the Christians) reside in the part of the world that the Greeks had called by the name of a young princess, Europa. Ed. (with Lucian Leustean) The Oxford Handbook of Religion and Europe. Oxford: Oxford University Press, 2021.

Davie's research interests lie in the sociology of religion. [4] In her book Religion in Britain Since 1945, she coined the phrase "believing without belonging" [11] to describe religiosity and secularization in Britain. [12] This is the argument that although church attendance has decreased, [13] people may still think of themselves as religious on an individual level. [14] British social attitudes: the 26th report. Park, Alison, 1966-. Thousand Oaks, Calif.: SAGE Publications. 2010. ISBN 9781446212073. OCLC 649910769. {{ cite book}}: CS1 maint: others ( link) Lambert, Yves. 2004. A Turning Point in Religious Evolution in Europe. Journal of Contemporary Religion 19(1): 29–45. In an essay entitled ‘Faith and Knowledge’, the Algerian-born French philosopher Jacques Derrida outlines just such a reading of Enlightenment developments. He shows how the preference for secularity in European affairs – a preference that is also massively evident in the ‘profoundly secular social sciences’ that dominate our understanding of those affairs today – is essentially connected to the way morality and religion came to be conceived in the eighteenth century, most conspicuously in Kant’s thought. There is, Derrida argues, a thesis in Kant on the connection between what it means to conduct oneself morally as a human being and what it means to be authentically religious that will make the distinctively European public space at once both increasingly secular and enduringly Christian.Professor Grace Davie - Religion, law and the constitution". Religion, law and the constitution. 13 July 2017 . Retrieved 23 March 2018. Wuthnow, Robert. 1998. After Heaven: Spirituality in America Since the 1950s. Berkeley and Los Angeles: University of California Press.

I would not normally do a full review of a second edition, but this particular second edition is well worth investing in. This is a sociological, big picture view of the religious context of the UK that is an informative and stimulating read. For some readers it will be more a case of articulating and clarifying what you already know, but for those who are thinking through these issues for the first time, this is an excellent introduction to the religious landscape of the UK.

Biography

https://blogs.lse.ac.uk/religionglobalsociety/2019/01/a-lived-situated-and-constantly-changing-reality-why-religion-is-relevant-to-the-pursuit-of-social-progress/ This book offers both an expert survey of contemporary sociology of religion and the personal reflections of one of the leading scholars in the field. Grace Davie is a good model for students and their teachers: she is clear, engaging and fair minded but unafraid to express a point of view' -David Voas, University of Manchester Fairbrother, Malcolm. 2014. Two Multilevel Modeling Techniques for Analyzing Comparative Longitudinal Survey Datasets. Political Science Research and Methods 2(1): 119–140. Hanegraaff, Wouter J. 1996. New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. Leiden: Brill.

Roof, Wade Clark. 1993. A Generation of Seekers: The Spiritual Journeys of the Baby Boom Generation. San Francisco: HarperCollins. Then just two years later, I turned the camera around the other way and looked at Europe from the outside. In the book is called Europe: The Exceptional Case, I argue that the patterns of religion in Europe are not a global prototype. They are, in fact, an exceptional case. European self-understanding is premised on the idea that modernization implies secularization. Europeans think that what Europe does today, everyone else will do tomorrow; they don’t find it easy to grasp that the European case is, perhaps, sui generic. So it’s the perspective of Europe from the outside that completes the picture — asking in particular if the mutations that are happening in Europe (the change from a culture of obligation to consumption in terms of religious life) are turning Europe toward America or whether this is a mutation that is genuinely European but indicative of different ways of doing things. Roof, Wade Clark. 1998. Modernity, the Religious, and the Spiritual. The Annals of the American Academy of Political and Social Science 558(1): 211–224. Predicting the future is interesting. And here I will refer you to the European Values Study, the prototype for the World Values Survey. The European Values Study has now been done three times: in 1981, 1990 and 1999-2000. Those dates slip a bit in different countries. The thing I want to draw your attention to is what came out in the 1999-2000 study, which was a pattern that nobody had predicted; it is, moreover, a very interesting finding to reflect on.Revisiting secularization in light of growing diversity: The European case. Religions 2023 , 14 (9), 1119; https://doi.org/10.3390/rel14091119 To explain European exceptionalism, Davie introduced yet another new concept, "vicarious religion", meaning that modern Europeans are happy to "delegate" to a minority of active believers participation in regular church activities, something they approve of but are no longer ready to engage in. This theory was also criticized by those who adhere to classic theories of secularization, who claimed that a generalized sympathy for the religious minority among the non-religious majority cannot be unequivocally demonstrated. [16] Publications [ edit ] Michael Cromartie, Vice President, Ethics & Public Policy Center; Senior Advisor, Pew Forum on Religion & Public Life Reitsma, Jan, Ben Pelzer, Peer Scheepers, and Hans Schilderman. 2012. Believing and Belonging in Europe. Cross-national Comparisons of Longitudinal Trends (1981-2007) and Determinants. European Societies 14(4): 611–632. https://doi.org/10.1080/14616696.2012.726367.