Abstract
Este artigo apresenta elementos básicos de uma teoria da competição religioso-secular ao nível individual. A teoria argumenta que, em muitas sociedades, os indivíduos podem escolher entre opções seculares e religiosas, criando uma situação de competição entre instituições religiosas e seculares. A competição entre fornecedores religiosos e seculares é influenciada por três fatores contextuais importantes: inovação, regulação e recursos. Oferecemos seis exemplos de estudos empíricos que demonstram que a teoria da competição religioso-secular explica fenômenos contrastantes como a diferença no sucesso da cura pela fé em países africanos e europeus, a mudança e diminuição da socialização religiosa na Suíça, as variações da frequência às igrejas nos EUA, a variação na atratividade dos mosteiros, a secularização tardia da Irlanda ou o sucesso das megaigrejas desde a década de 1970.
Highlights
We have presented some basic elements of a theory of religious-secular competition on the individual level
We have argued that individuals in many societies can choose between religious and secular options, creating competition between religious and secular institutions
Bringing together insights from a wide range of disciplines, we have tried to show that religious and secular competition may help to explain a number of completely different phenomena
Summary
The phenomenon of religious-secular competition has not always been disregarded. In various disciplines – economics, sociology, marketing science, and history – researchers have formulated approaches that describe religioussecular competition from a different perspective. Abbott names the areas of social welfare, mass education, and life problems In all these domains, the clerics, after initial successes, were fought by other, secular professional groups, and pushed back. Marketing – In contrast to economics and sociology, the marketing literature treats religious-secular competition not with regard to professional groups but with regard to organizations such as churches, religious communities and movements, and how religious organizations strategically make use of marketing and branding (Mottner, 2007). That churches responded not merely by resisting They tried to accept and control the new leisure activities (in moderate forms) by organizing them themselves and rethinking them in religious terms. This is what we aim to achieve in this paper
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