What can RE learn from the ‘Berger-master’?
19 April, 2016, Alan Brine
The sociologist of religion Peter Berger was one of my heroes as a student. Writing in The New York Times in 1968 he famously said: ”By the twenty-first century, religious believers are likely to be found only in small sects, huddled together to resist world-wide secular culture”.
But, equally famously, by 1999 his message had changed dramatically when wrote in his book ‘The Desecularisation of the World’: “The assumption that we live in a secularised world is false. The world today, with some exceptions… is as furiously religious as it ever was, and in some places more so than ever”.
In a fascinating play on Dawkins’ God Delusion, Berger suggests the theory that ‘modernisation equals secularization’ has turned out to be the delusion. The theory argued that there was an inevitable process whereby modernisation will mean religion will diminish in importance in society and in the lives of individuals.
Berger has come to reject this simplistic link between modernisation and secularisation because, in his words, “the theory seemed less and less capable of making sense of the empirical evidence from different parts of the world”.
What can Berger’s ideas offer RE?
Crucially, he offers insight into the changing patterns of religion in the modern world – and the clarity of his thinking is a joy. He also brings credibility to the idea that the social sciences can play a major role in helping re-define the RE curriculum.
In recent years Berger has been working on what he calls a new paradigm to understand religion in the modern world. There is much we can use to explore ways of promoting pupils’ understanding of the contemporary world of religion and belief.
Berger has developed his thinking into 6 Theses about his new model to understand religion in the modern world; learning from Luther, Berger ‘nailed them to the door’ of the Veritas Forum in 2015.
This Youtube clip offers a brilliant summary punctuated by good humour. 30 minutes of your life you will spend and not regret: https://www.youtube.com/watch?v=62zSU-U9GGE
Four of his Theses he describes as sociological where he hides behind what he delightfully calls the ‘antiseptic mask of objective social science’!
Thesis 1: Contrary to what many people believe, we don’t live in a secular age….. we live in an age best described as pluralist. This pluralism means two things. First, that we see many different religions and beliefs living, mostly, in peaceful co-existence and accepting the human rights’ principle of freedom of belief. Second, and crucially, that a secular space exists which lives in interaction with that religious pluralism.
Thesis 2: Pluralism undermines the ‘taken-for-grantedness’ of traditional religious certainties. While some may still claim certainty for their beliefs, pluralism challenges that certainty. Mobility, urbanisation and mass communication have undermined the certainties of traditional ways of life which underpinned those certainties. Those who express certainty now seem out of kilter with the spirit of pluralism.
Thesis 3: In modern societies, ‘churches’ (or any other religious/belief group) have become voluntary associations with religious affiliations becoming a matter of choice. People no longer have a fixed religious identity based on their family or place of birth. Religions and beliefs now operate in competition with one another.
Thesis 4: Modern societies create essential ‘secular spaces’ in which science, the arts, technology, politics, education, the law etc. can operate free of religious domination. Effectively these aspects of modern society operate ‘as if God did not exist’. The emergence of secular spaces is the valid part of the secularisation theory. The dividing line between religions/beliefs and this secular space is complex and has to be constantly negotiated. …. hence the lively debates around the place of faith schools on the education system of modern societies.
If we apply these ideas to religious extremism, it can be argued that this phenomena stems from the inability of some to come to terms with the reality of pluralism and the notion of secular space.
Berger’s other two Theses he describes as theological. They are more personal and derive from his Protestant Lutheran background. They also point to the personal enrichment that comes from RE.
Thesis 5: Pluralism is good for you! It offers a new understanding of faith in clear contrast to knowledge. Faith is something you trust but don’t know. Berger believes this is good for your spiritual health.
Theses 6: Pluralism helps you identify the ‘core’ of your belief and distinguish this from those elements which are marginal, dispensable, transitory and non-essential.
So – there some really important concepts/big ideas derived from the social sciences that we need to incorporate into our RE curriculum.
Pluralism…. Secularisation…..Secular Space etc. etc.
These might look scary but are they any more challenging than terms like incarnation and redemption?
Anyone interested in reading more of Berger’s thinking might like to check out: