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⁷ Berger, Peter L., A Rumour of Angels: Modern Society and the Rediscovery of the Supernatural (Harmondsworth: Penguin, 1969), pp. 27–28Google Scholar. The worry that Vatican II had inadvertently accelerated a process of secularisation was explored in François-André Isambert, ‘La sécularisation interne du christianisme’, Revue Française de Sociologie, vol. 17, 1976, pp. 573–589. The notion that Vatican II in many aspects left Catholicism vulnerable to secularisation was a view by no means confined to supposed reactionaries. For instance, Berger referred to Catholicism in terms of its heroic defiance of modern secularity. He went on to observe that, since Vatican II, there has ‘appeared a kind of “Protestantization” with large numbers of Roman Catholic theologians going through the cognitive miseries long familiar to their Protestant conferees’. See Berger, Peter L., The Heretical Imperative (London: Collins, 1980), p. 57Google Scholar.

⁸ Ibid., pp. 183–4.

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¹³ This relates to a point Bourdieu made in interview, that some in the École Normale in the post war period felt that those in sociology were there because of their failures in philosophy. The title of the interview, ‘Fieldwork in philosophy’, indicated the way Bourdieu, who was well read in philosophy, turned the tables on these critics to sustain the autonomy of sociology and its distinctive insights. See Bourdieu, Pierre, In Other Words: Essays Towards a Reflexive Sociology, trans. Adamson, Matthew (Cambridge: Polity Press, 1990), pp. 5–6CrossRefGoogle Scholar.

¹⁴ A stunningly original writer, Flannery O’Connor illustrated in her writings the mysterious exercise of grace in unexpected circumstances, where the blind learnt to see. This paradoxical basis of theological insights is well illustrated in her most famous work, Wise Blood (London: Faber and Faber, 1980). See also Gooch, Brad, Flannery: A Life of Flannery O’Connor (New York: Little, Brown and Company, 2009)Google Scholar.

¹⁵ Balthasar, Hans Urs von, Bernanos: An Ecclesial Existence trans. Leiva-Merikakis, Erasmo (San Francisco: Ignatius Press, 1996), p. 114Google Scholar.

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²² Foreword by Joynt, Michael Scott, The Abolition of Slavery and Public Christianity: Reflections on the Dangers of Privatising Faith, Mindful of Contemporary Challenges Facing Britain Today (London: Christian Action Research and Education 2009), p. 7Google Scholar.

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²⁵ Martin, David, ‘Towards eliminating the concept of secularisation’, in Gould, J., ed. Penguin Survey of the Social Sciences’, Harmondsworth: Penguin, 1965, pp. 169–182Google Scholar. It should be said that Martin slightly reversed his disdain for secularisation and returned to explore its wider political and social implications. See Martin, David, A General Theory of Secularization, Oxford: Blackwell, 1978Google Scholar.

²⁶ See the excellent essay by William H. Swatos, Jr. and Kevin J. Christiano, ‘Secularization Theory: The Course of a Concept’, in The Secularization Debate, op.cit., p. 13 for the reference to Berger.

²⁷ See Berger, Peter, Davie, Grace and Fokas, Effie, Religious America, Secular Europe? A Theme and Variations, Aldershot: Ashgate, 2008Google Scholar. See also Casanova, José, Public Religions in the Modern World (Chicago: University of Chicago Press, 1994)CrossRefGoogle Scholar.

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³³ Bauman, Zygmunt, Modernity and the Holocaust (Cambridge: Polity, 1991), p. 206Google Scholar.

³⁴ Bauman, Zygmunt, The Art of Life (Cambridge: Polity 2009)Google Scholar.

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³⁸ See Paul Heelas and Linda Woodhead, et al., The Spiritual Revolution: Why religion is giving way to spirituality (Oxford: Blackwell, 2005. This study has generated vigorous debate over the characterisation of these forms of spirituality. See David Voas and Steve Bruce, ‘The Spiritual Revolution: Another False Dawn for the Sacred’ and Heelas, Paul, ‘The Holistic Milieu and Spirituality: Reflections on Voas and Bruce’ in Flanagan, Kieran and Jupp, Peter C., eds, A Sociology of Spirituality (Aldershot: Ashgate, 2007), pp. 43–61 and 63–80Google Scholar.

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⁴⁰ Carroll traces the term to Klaus Eder, the German sociologist of religion. See Protestant Modernity, op.cit., p. 21. Habermas refers also to Eder and uses the term in his debate with Ratzinger, who agrees with its significance. See Habermas, Jürgen and Ratzinger, Joseph, Dialectics of Secularization: On Reason and Religion trans. McNeil, Brian (San Francisco: Ignatius Press, 2006) p. 46 and p. 77Google Scholar.

⁴¹ Morozov, Aleksandr, ‘Has the Postsecular Age Begun?’, Religion, State and Society, vol. 36, no. 1., 2008, p. 41CrossRefGoogle Scholar.

⁴² See ‘Secularization in Max Weber’, op.cit., p. 133. In ways that illuminate present debates on identity rights in the United Kingdom, Pierucci draws attention to the degree to which Weber's approach to secularisation is closely connected to law. See pp. 145–148.

⁴³ Ibid., p. 152.

⁴⁴ Flory, Richard and Miller, Donald E., Finding Faith: The Spiritual Quest of the Post-Boomer Generation (New Brunswick: Rutgers University Press, 2008)Google Scholar, see chapter 5, ‘Reclaimers’. It should be said that these questings under this category were using Episcopalian and Greek Orthodox Churches to reclaim lost traditions. Their reasons for reclaiming these bear similarities to the attractions Taylor finds in late medieval Catholicism.

⁴⁵ See Flanagan, Kieran, Sociology and Liturgy: Re-presentations of the Holy (London: Macmillan, 1991), pp. 112–113CrossRefGoogle Scholar. In this study, the liminal was used in reference to the minor actors of liturgy and their unexpected powers of inversion.

⁴⁶ See: Reiff, Phillip, The Triumph of the Therapeutic: Uses of Faith after Freud (Chicago: The University of Chicago Press, 1966)Google Scholar; and Birch, Maxine, ‘The Goddess/God Within: The Construction of Self-Identity through Alternative Health Practices’, in Flanagan, Kieran and Jupp, Peter C., eds., Postmodernity, Sociology and Religion (Basingstoke: Macmillan, 1996), pp. 83–100Google Scholar.

⁴⁷ This notion was anticipated earlier in The Heretical Imperative, op.cit., where Berger referred to the ‘close connection between secularization and the pluralization of plausibility structures’, p. 26.

⁴⁸ See for example, Schwehn, Mark R., Exiles from Eden: Religion and the Academic Vocation (New York: Oxford University Press, 1993)Google Scholar. Given the highly secularised ethos of the English university, these American concerns have only lately and exceptionally been discussed. See Gavin D’Costa, Theology in the Public Square: Church, Academy and Nation (Oxford: Blackwell, 2005). See also the report on a new programme to affirm the value of religion in the face of secular criticism that is being organised by the Faith and Civil Society Unit, Goldsmiths College, London, The Church Times, 29th January 2010.

⁴⁹ His term relates to the notion of blindsight (a capacity to see but not to name) that seems to characterise secularised forms of visual culture. This forms a central concern of Sociology in Theology, op.cit.

⁵⁰ MacIntyre, Alasdair, After Virtue second edition (London: Duckworth, 1985), chapter 3Google Scholar.

⁵¹ Milbank, John, Theology and Social Theory: Beyond Secular Reason (Oxford: Blackwell, 1990)Google Scholar.

⁵² Steven Greydanus, ‘Another Myth of Secular Salvation’, The Catholic World Report, February 2010, pp. 41–43 commenting on the film Avatar. See also Clark, Lynn Schofield, From Angels to Aliens: Teenagers, the Media, and the Supernatural (New York: Oxford University Press, 2003)Google Scholar.

⁵³ Flanagan, Kieran, Seen and Unseen: Visual Culture, Sociology and Theology (Basingstoke: Palgrave Macmillan, 2004)CrossRefGoogle Scholar.

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