Comparative Analysis of the Views of Rodney Stark and Bryan Wilson in the Context of Secularisation Paradigms
Authors: Kutluay Çelik Büşra 
Published: November 2024

The phenomenon of secularisation has long been a subject of considerable interest among sociologists of religion. This process is intricately linked with modernization, which represents a fundamental dynamic driving societal change and reshaping various social institutions. According to some sociologists, religion, once a central institution, has begun to lose its influence and prominence as societies modernize. Numerous scholars, particularly sociologists have articulated this observation. Western sociologists have approached the study of secularisation through different paradigms, including “the old secularisation paradigm,” “the new secularisation paradigm,” and “the alternative (eclectic) secularisation paradigm,” the latter of which often focuses on non-Western contexts. For instance, Bryan Ronald Wilson (1926-2004), a prominent representative of the classical paradigm, has authored several influential works on new religious movements, such as Sects and Society: Magic and the Millennium (1973) and The Social Dimensions of Sectarianism (1990). From a different perspective, Rodney Stark (1934-2022), a key figure in the new paradigm, has contributed extensively to the discourse on religion and secularisation through publications such as The Triumph of Faith (2015), A Theory of Religion (1987), The Future of Religion (1985), and various articles including “Secularization, R.I.P.” (1987) and “Must All Religions Be Supernatural?” (2015). Our study aims to examine, evaluate, and compare the perspectives of Bryan Wilson and Rodney Stark on secularisation using qualitative analysis and literature review methodologies. For the sake of comparison, we will focus on Stark's and Wilson's views on secularization and religion. In addition, the study aims to illuminate the evolution of secularization paradigms over time and show that although secularization is associated with modernity, it is perceived differently within the new paradigm. Furthermore, focusing on the perspectives of these two sociologists, we will analyze what role new religious movements and pluralistic understandings play in this context. On the other hand, Wilson argues that subjective religiosity remains high in Europe, suggesting that secularisation has significantly impacted traditional religious groups and contributed to the formation of new cults. Specifically, we will examine Wilson’s assertion that, in modern society, churches have become a“post office,” visited only as needed, and that the rise of new religious movements reflects the diminished importance of religion in society. For Wilson, these movements are considered a secularized form of religion. According to Stark, secularisation has notably impacted traditional, low-intensity religious groups, it has not precluded the emergence of fervent cults and sects. Stark argues that although the influence of traditional religious institutions has diminished due to secularization, religious practices persist. We will explore Stark's views on religion and secularisation, including the evidence for secularisation and the proliferation of new religious movements in the modern world. In the final analysis, this paper claims that despite the decline in the influence of traditional religious institutions due to secularisation, religious practices have persisted in different forms or structures.