British social attitudes: perspectives on a changing society: the 23rd report. Park, Alison., National Centre for Social Research (Great Britain) ([2006/2007 ed.]ed.). London: SAGE. 2007. ISBN 9781849208680. OCLC 297532520. {{ cite book}}: CS1 maint: others ( link)

Inglis, Tom. 2007. Catholic Identity in Contemporary Ireland: Belief and Belonging to Tradition. Journal of Contemporary Religion 22(2): 205–220. https://doi.org/10.1080/13537900701331064.Zinnbauer, Brian J., Kenneth I. Pargament, and Allie B. Scott. 1999. The Emerging Meanings of Religiousness and Spirituality: Problems and Prospects. Journal of Personality 67(6): 889–919.

Presidents of the Association 1938-2016" (PDF). Association for the Sociology of Religion . Retrieved 16 March 2018. Just two or three remarks on believing without belonging, before I move on, because I really don’t want to center on this too much. It is vital to remember that the disjunction of active and inactive, of dropping in or regular commitment, is as common in secular life as it is in religious life. If you look at political parties, trade unions, attendance at football matches, cinema-going, all the graphs go in the same direction. Interestingly, if you look at football and cinema, you find J-curves; they drop very sharply in the postwar period and they turn up from the late ’80s, and ’90s into the 21st century. I don’t see why that is not possible for religion, but it hasn’t happened yet. Hanegraaff, Wouter J. 1996. New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. Leiden: Brill.

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Europe-The Exceptional Case: Parameters of Faith in the Modern World Sarum Theological Lectures (2002) ISBN 978-0232524253 Turner, Robert P., David Lukoff, Ruth Tiffany Barnhouse, and Francis G. Lu. 1995. A Culturally Sensitive Diagnostic Category in the DSM-IV. The Journal of Nervous and Mental Disease 183(7): 435–444. Davie is Past-President of the Association for the Sociology of Religion (2003) [7] and the International Sociological Association RC22 Sociology of Religion Board (2002-2006). [8]

Davie has written several works during her career, including Religion in Britain since 1945 (1994), Religion in Modern Europe (2000), Europe: the Exceptional Case (2002), The Sociology of Religion (2013) and Religion in Britain: A Persistent Paradox (2015). [10] Houtman, D., and P. Tromp. 2020. The post-christian spirituality scale (PCSS): Misconceptions, obstacles, prospects. In Assessing spirituality in a diversified world, ed. A.L. Ai, P. Wink, P.F. Paloutzian, and K. Harris. Cham, Switzerland: Springer International Publishing AG. Stark and Bainbridge (1996) agree with Berger that secularisation theory is Eurocentric and they put this down to what they call religious market theory or rational choice theory. They argue that there was no “golden age” of religion (others agree but for different reasons) and that religiosity remains largely constant, because people are “naturally” religious and it meets various human needs. When people make any decision – and religiosity is no different – they make a rational cost/benefit analysis. They further argue that religious organisations act like businesses, selling a product. Where there is competition then the churches will try and make themselves attractive, whereas where there is a monopoly, things become stale and unattractive. They suggest there is a cycle where, as a church declines, new products come onto the market (sects, cults, etc.) which eventually leads to diversity and a religious “revival”. They use this argument to explain why (compared with Europe) religion has remained strong in the USA. No one church has ever been dominant there, and so there has always been a lively competitive marketplace. However, this does not explain the way religion has remained very strong in societies with one dominant faith in the developing world, such as in the Middle East and parts of Africa.

a b Robinson, Debbie. "University of Exeter". socialsciences.exeter.ac.uk . Retrieved 15 March 2018. The inspiration for this episode came from one of Russell McCutcheon's works which we had encountered through the undergraduate Religious Studies programme at the University of Edinburgh, entitled 'Critics Not Caretakers: Redescribing the Public Study of Religion'. The result is this compilation of differing opinions and interpretations ... Where we start is nearly 12 years ago, when the book called Religion in Britain since 1945 was published — an unremarkable title. But the subtitle contained this phrase, “Believing Without Belonging,” which retrospectively, was an inspirational moment for me, because it is this phrase that everybody remembers and can associate with my work.

Glendinning, Tony. 2006. Religious Involvement, Conventional Christian, and Unconventional Nonmaterialist Beliefs. Journal for the Scientific Study of Religion 45(4): 585–595. https://doi.org/10.1111/j.1468-5906.2006.00329.x. Huss, Boaz. 2014. Spirituality: The Emergence of a New Cultural Category And Its Challenge to the Religious and the Secular. Journal of Contemporary Religion 29(1): 47–60. This book should be read as a complement to the discussions of the church growth movement. It provides a good overview of the state of religion in Britain today (although, as noted above, this is perhaps overly biased towards Christianity) and thus gives people a place from which to begin. If you want to help anyone who lives primarily in a Christian environment understand the whole of British society, this is an excellent place to start.Palmisano, Stefania. 2010. Spirituality and Catholicism: The Italian Experience. Journal of Contemporary Religion 25(2): 221–241. Houtman, D., P. Heelas, and P. Achterberg. 2012. Counting spirituality? Survey methodology after the spiritual turn. In Annual review of the sociology of religion - volume three: New methods in the sociology of religion, ed. L. Berzano, and O. Riis, 25–44. Leiden: Brill.