By Giuseppe Giordan
The aim of the yearly evaluation of the Sociology of faith (ARSR) is to enquire the "new" function of faith within the modern international, that's characterised by means of cultural pluralism and spiritual individualism. it's the goal of the ARSR to mix varied tools in the social clinical examine of faith. The ARSR employs an interdisciplinary and comparative procedure at a global point, to explain and interpret the complexity of non secular phenomena inside diverse geopolitical occasions, highlighting similarities and discontinuities. facing a unmarried subject matter in each one quantity, the ARSR intends to take on the connection among the practices and the dynamics of daily life and the several religions and spiritualities, in the framework of the post-secular society. This quantity offers the spiritual and religious lifetime of the younger: an ever new and complicated international which highlights the alterations which are occurring within the box of faith more often than not. With an outlook that is opened to numerous foreign contexts, its chapters provide an image of the present state of affairs among faith and the younger, suggesting attainable destiny tendencies.
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Attendance by Age Cohort, Quebec Catholics: 1975–2000 (%) Quebec Rest of Canada Weekly + Monthly + Weekly + Monthly + 1975 Pre-Boomers Boomers 35 48 11 43 52 25 29 33 16 39 43 26 2000 Pre-Boomers Boomers Post-Boomers 18 35 14 4 23 43 21 9 22 37 20 10 30 45 30 17 Source: Bibby 2009: 165. a higher power—less than in any previous survey. Only about 40 percent claimed to have felt the presence of God or a higher power (Bibby 2009: 166). Not surprisingly, those who attended religious services frequently were more likely to believe in God or a higher power.
In all the groups, however, the decline has to some degree tapered off since the 1990s mainly because of a greater presence of adolescents in the Canadian population. As of 2000, for the first time in Canadian history, the proportion of adolescents who belonged to conservative evangelic Protestant denominations was greater than that of their peers who were affiliated with mainline Protestant denominations—54 and 46 percent respectively (Bibby 2002: 87). Apart from this turnaround in Protestant adherence, since the 1980s, adolescents have generally been increasingly identifying with more than one religious group—a reflection of their general consumption habits.
Table 4. 2 Source: Statistics Canada. 2003. Religions in Canada (2001 Census: Analysis Series). Ottawa: Minister of Industry. Catalogue no. 96F0030XIE2001015. Among those that declared No Religion, almost 40% were 24-yearsold or less. In terms of the overall population that declared No Religion, Yukon, British Colombia, and Alberta ranked highest (37, 35, and 23 percent respectively) while Quebec as well as Newfoundland and Labrador (6 and 2 percent respectively) represented the provinces with the lowest percentage of No Religion adherents (COD 2003).
Annual Review of the Sociology of Religion: Youth and Religion by Giuseppe Giordan