By Thomas Luckmann
The Invisible faith has been a hugely influential textual content, and likewise the idea that its name embodies. The theoretical context of the paintings offers its aspect of departure. It kinds a part of Luckmann's concerted attempt to appreciate the locus of the person within the glossy international. Sociological techniques to faith, deriving from the sociological classics, shape a principal subject inside of this quest. Luckmann's essay goals to reestablish this connection, insisting that the matter of person lifestyles in society is basically a "religious" one.
It is, accurately, the shortcoming of theoretical mirrored image in the flourishing subdiscipline of the sociology of faith within the postwar interval that issues Luckmann. The organization of faith with church has orientated a complete iteration of students towards a comparatively slender box, the extra so in that church-orientated faith has develop into a marginal phenomenon in glossy societies. To redress this stability, Luckmann opts firmly for a sensible definition of faith yet differentiates this from the structural-functionalism commonly used in modern sociology. Luckmann regards as troublesome what's taken with no consideration in sociological functionalism. His point of view is, primarily, an anthropological one.
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Additional info for The Invisible Religion: The Problem of Religion in Modern Society
If these experts can be set aside from the pro- 66 THE INVISIBLE RELIGION duction process, institutional specialization of religious “theory” proceeds apace. In sum, the structurally determined growth of codification and interpretation of the sacred cosmos significantly contributes to the differentiation of specialized religious roles. It should be noted briefly that “extrinsic” factors may also encourage reflection about and systematic interpretation of a sacred cosmos. Thus, for example, the contact of different cul tures typically produces situations in which the homegrown variety of a sacred universe confronts an imported religion.
It would be entirely unrealistic to disre gard this difficulty in the case of more complex societies. It is precisely in such societies, however, that religion is likely to become institutionally specialized. In other words, one might postulate a fairly high degree of congruence between the sacred 80 THE INVISIBLE RELIGION cosmos and the internalized system of “ultimate” significance for the members of relatively simple societies. One cannot pos tulate a similarly high degree of congruence between the “offi cial” model of religion and the subjective system of “ultimate” significance for members of societies in which institutional spe cialization of religion has occurred.
According to the insti tutionalized “official” model, specifically religious representations are intended to occupy the same position. A problem arises, how ever, because specialized religious norms are consolidated in Religion and Personal Identity in Modern Society 85 circumscribed social roles. This serves to articulate and make socially visible the jurisdiction of religion but, concurrently, to narrow the habitual applicability of religious norms to segre gated areas of belief and practice.