Christianity: Religion and secularisation — AQA A-Level Religious Studies

This topic explores the relationship between Christianity and secularisation, a key debate in the sociology of religion. Secularisation refers to the declining influence of religion in public and private life, and this unit examines how Christianity in the UK has been affected by processes such as rationalisation, individualism, and the rise of alternative worldviews. Students will analyse statistical trends in church attendance, belief, and affiliation, as well as theoretical perspectives from sociologists like Peter Berger, Steve Bruce, and Grace Davie.

Understanding secularisation is crucial for evaluating the changing role of Christianity in modern Britain. The topic connects to broader debates about the nature of belief, the privatisation of religion, and the emergence of new spiritualities. It also requires critical engagement with counterarguments, such as the 'religious economy' model and the idea of 'believing without belonging'. Mastery of this topic enables students to assess the extent to which the UK can be described as a secular society and to evaluate the future of Christianity in a pluralistic context.

Within the AQA A-Level Religious Studies specification, this topic sits under the 'Religion and Society' component. It builds on earlier study of Christian beliefs and practices, and it links to themes like religion and social change, and the relationship between religion and science. Students are expected to use sociological evidence and philosophical arguments to construct balanced, well-supported essays.

• →Secularisation thesis: The theory that religion loses social significance as societies modernise, associated with thinkers like Weber, Berger, and Bruce.
• →Differentiation: The process by which religious institutions lose control over other social spheres (e.g., politics, education, law), a key aspect of secularisation.
• →Privatisation: The idea that religion becomes a matter of personal choice rather than public obligation, leading to a decline in institutional authority.
• →Believing without belonging: Grace Davie's concept that many people retain religious beliefs but do not participate in organised religion, challenging simple secularisation narratives.
• →Religious economy model: Stark and Bainbridge's argument that religion persists because it offers compensators; secularisation is not inevitable if religious organisations adapt.

• Understanding of secularisation as the replacement of religion as the source of truth and moral values
• Recognition of the relegation of religion to the personal sphere
• Analysis of the rise of militant atheism and the view that religion is irrational
• Evaluation of Christian responses to materialistic secular values, specifically regarding wealth and possessions
• Knowledge of Alister McGrath’s defence of Christianity in 'The Dawkins Delusion'
• Understanding of the emergence of new forms of expression such as Fresh Expressions and the House Church movement
• Analysis of the emphasis on the social relevance of Christianity, including liberationist approaches supporting the poor and defending the oppressed

• 💡Ensure all arguments are grounded in the British context as specified
• 💡Use specific examples of new forms of Christian expression to support AO1 knowledge
• 💡Critically evaluate the success of McGrath's arguments against militant atheism
• 💡Connect the social relevance of Christianity to the broader theme of secularisation
• 💡Always define 'secularisation' clearly in your essays, distinguishing between different dimensions (e.g., institutional, individual, societal). Use specific sociological evidence, such as census data or longitudinal studies, to support your arguments.
• 💡Evaluate rather than describe. For top marks, critically assess the strengths and weaknesses of each theorist's position. For example, contrast Bruce's evidence of decline with Davie's 'believing without belonging' or Stark's religious economy model.
• 💡Use contemporary examples to illustrate your points, such as the decline in Church of England baptisms or the rise of the 'nones' (those with no religion) in the 2021 UK census. This shows you can apply theory to real-world data.

• Failing to restrict the scope of the study to the British context
• Confusing secularisation with secularism
• Generalising Christian responses without referencing specific developments like Fresh Expressions or liberationist approaches
• Neglecting to evaluate the effectiveness of the responses mentioned
• Misconception: Secularisation means the end of all religion. Correction: Secularisation refers to the declining social significance of religion, not necessarily its disappearance. New forms of spirituality and non-institutional belief may still thrive.
• Misconception: Church attendance figures alone prove secularisation. Correction: Attendance is one indicator, but belief, affiliation, and the influence of religion on public life must also be considered. Some argue that religion has changed form rather than declined.
• Misconception: Secularisation is a uniform, global process. Correction: The secularisation thesis is primarily based on Western Europe. In other regions, such as the US or the Global South, religion remains vibrant, suggesting secularisation is not inevitable.