Suchergebnisse

Although the Czech Republic is usually regarded as one of the most secular countries in Europe, current sociological surveys indicate that there is still a strong interest in supernatural and spiritual questions. This article begins by documenting the popularity of various religious concepts and then proceeds to analyse the socio-demographic factors that influence religious beliefs. The author tries to answer the question of whether and how people who believe in some kind of religious phenomenon differ in terms of sociodemographic characteristics from those who do not believe. There are two dimensions behind religious statements: a 'traditional' Christian outlook and an 'alternative' view connected with a belief in the power of magic. Further analyses indicated that traditional and alternative religious beliefs are connected with numerous socio-demographic characteristics, the most important of which is religious socialisation, measured by the frequency with which a person attended at religious services as a child and by the religious denomination of a person's mother.

Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

The Czech Republic is often said to be one of the most secular countries in Europe, or even in the world. For this, in accord with the secularization thesis, the modernization is often mentioned, where it was supposed that it automatically leads to the decline of religion in society. In my paper, I recapitulate the basic points of the secularization thesis and dissect its criticism which seems to be aimed at the idea, that secularization represents just an unintended effect of modernization. Based on this criticism, I deduce resources for analysis of the religious situation in the Czech Republic. Furthermore, I prove that Czech society is not so much atheist, but more dechristianized, and I focus on reasons of this dechristianization in political, social and class conflicts, which had, according to my opinion, a great impact on Czech church's religionism. In this paper, I address the conflicts between socialist movement and the Catholic Church, which as a result had a substantial effect on the dechristianization of the czech working class.