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[1] Peter L. Berger, “Reflections on the Sociology of Religion Today,” Sociology of Religion 62, 4 (2001): 443-454.
[2] 我也在瑞典待过。20世纪90年代，我和朋友们在斯德哥尔摩一起短暂居住过两段时间。我还参观过哥德堡，也在斯莫兰乡下度过一段时间。
[3] 如需深入探讨我的研究方法，包括我的抽样方法、我的样本的人口学特征等，请见附录。
[4] 2006年9月至10月里，有31天我都在数自己居住在克莱蒙特期间看到的警察的人数。总数是：36人。
[5] 正如基思·沃德所言，“我们对道德的整体认识确实取决于上帝的存在，取决于我们在更广阔的精神领域观察到的人类行为，如果这有意义的话”。见Keith Ward, In Defence of the Soul (Oxford: Oneworld Publications, 1992), 31。
[6] 这句话摘自《卡尔加里太阳报》1997年9月9日的一篇专栏文章，被引用于Michael Shermer, The Science of Good and Evil (New York: Henry Holt, 2004), 152。
[7] Byron Nordstrom, Scandinavia Since 1500 (Minneapolis: University of Minnesota Press, 2000).
[8] Ole Riis, “Paterns of Secularization in Scandinavia,” in Scandinavian Values: Religion and Morality in the Nordic Countries, edited by Torleif Petersson and Ole Riis (Uppsala: ACTA Universitatis Upsaliensis, 1994).
[9] Andrew Buckser, After the Rescue: Jewish Identity and Community in Contemporary Denmark (New York: Palgrave Macmillan, 2003), 59.
[10] Eva Hamberg, “Christendom in Decline: the Swedish Case,” in The Decline of Christendom in Western Europe, 1750-2000, ed. Hugh McLeod and Werner Ustorf (New York: Cambridge University Press, 2003), 48.
[11] 关于是否相信上帝这一问题的调查结果各不相同。安德鲁·格里利（2003）发现57%的丹麦人和54%的瑞典人声称自己信仰上帝，但同时只有34%的丹麦人和26%的瑞典人可以被视为“有神论者”。博特瓦（1998）发现，只有20%的丹麦人和18%的瑞典人声称相信有一位“人格神的上帝”。邦德松（2003）发现51%的丹麦人和26%的瑞典人相信有一位“人格神的上帝”。但是兰贝特（2003）却说24%的丹麦人和16%的瑞典人相信有一位“人格神的上帝”。见Andrew Greeley, Religion in Europe at the End of the Second Millennium (New Brunswick, N.J.: Transaction Publishers, 2003); Pal Ketil Botvar, “Kristen tro I Norden. Privatisering og Svekkelse av religiose dogmer,” in Folkkyrkor och Religios Pluralism-Den Nordiska Religosa Modellen, ed. Goran Gustafsson and Torleif Petersson (Stockholm: Verbum, 2000); Ulla Bondeson, Nordic Moral Climates: Value Continuities and Discontinuities in Denmark, Finland, Norway, and Sweden (New Brunswick, N.J.: Transaction Publishers, 2003); Yves Lambert, “New Christianity, Indifference, and Diffused Spirituality,” in The Decline of Christendom in Western Europe, 1750-2000, ed. Hugh McLeod and Ustorf Werner (New York: Cambridge University Press, 2003)。 189
[12] “Something'ss Happy in the State of Denmark,” Los Angeles Times, June 10, 2006.
[13] 比如 2006年8月，亚拉巴马州伯明翰市的警察局长安妮塔·纳恩的做法。
[14] 正如阿肯色州州长迈克·哈克比在2006年1月所做的那样。
[15] 中文书名未照原书名直译。——编注
[16] 我在这里使用了“牧师”（pastor）一词，但我采访的丹麦人和瑞典人都没有使用这个词。他们几乎总是将他们的牧师（pastors或ministers）称为“教士”（priest）（在丹麦这个词写作præst）。他们有时也称之为“教区牧师”（vicar），我采访过的三位牧师中有两位用这个词来自称。我之所以选择使用pastor一词，是因为对大多数美国人来说，它指的是新教徒，而priest一词通常指的是天主教徒。至于vicar一词，大多数美国人很少甚至从不使用。
[17] 楷体字内容为受访者所说的话。下同。——编注
[18] Claus Vincents, “Danskern tror (også) på Darwin,” Kristeligt Dagblad, August 12, 2006, p. 1.
[19] Dean Hoge, Bention Johnson, and Donald Luidens, Vanishing Boundaries: The Religion of Mainline Protestant Baby Boomers (Louisville, Ky.: Westminster/John Knox Press, 1994).
[20] 美国加州城市。——编注
[21] Ronald Inglehart, Miguel Basanez, Jaime Diez-Medrano, Loek Halman, and Ruud Luijkx, Human Beliefs and Values: A Cross-Cultural Sourcebook Based on the 1999-2002 Value Surveys (Buenos Aires: Siglo Veintiuon Editores, 2004).
[22] 出处同上。
[23] 出处同上。
[24] 2001——2009年间任丹麦首相。——编注
[25] 这些话摘自安诺斯·福格·拉斯穆森的一篇演讲，翻译后收入Lars Decik, “The Paradox of Secularism in Denmark: From Emancipation to Ethnocentrism?” in Secularism and Secularity: Contemporary International Perspectives, ed. Barry Kosmin and Ariela Keysar (Hartford, Conn.: Institute for the Study of Secularism in Society and Culture, 2007), 129。
[26] 比如肯塔基州的创世论博物馆。 190
[27] Ayaan Hirsi Ali, Infdel (New York: Free Press, 2007), 239-240.
[28] Michael E. McCullough and Timothy B. Smith, “Religion and Health,” in Handbook of the Sociology of Religion, ed. Michele Dillon (New York: Cambridge University Press, 2003).
[29] Phil Zuckerman, “Is Faith Good for Us?” Free Inquiry 26, 5 (2006): 35-38; Gregory S. Paul, “Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies,” Journal of Religion and Society 7, 1 (2005): 1-17.
[30] 帕特·罗伯逊的这些引用的直接出处为电影With God on Our Side: George W. Bush and the Rise of the Religious Right, by Calvin Skaggs, David Van Taylor, and Ali Pomeroy, Lumiere Productions, 2004。
[31] Pat Robertson, The New Millennium (Dallas: Word Publishing, 1990), 181.
[32] Ann Coulter, Godless: The Church of Liberalism (New York: Tree Rivers Press, 2006), 3.
[33] 同上书，280。
[34] Bill O'sReilly, Culture Warrior (New York: Broadway, 2006), 19.
[35] 同上书，72。
[36] 同上书，176。
[37] Rush Limbaugh, See, I Told You So (New York: Pocket Star Books, 1993), 95.
[38] William Bennet, John Dilulio, Jr., and John Walters, Body Count: Moral Poverty and How to Win America's War Against Crime and Drugs (New York: Simon and Schuster, 1996), 208.
[39] William Bennet, The De-Valuing of America (New York: Summit Books, 1992), 215.
[40] 保罗·韦里奇，引用于电影With God on Our Side: George W. Bush and the Rise of the Religious Right, by Calvin Skaggs, David Van Taylor, and Ali Pomeroy, Lumiere Productions, 2004。
[41] Keith Ward, In Defence of the Soul (Oxford: Oneworld, 1998).
[42] 同上书，8，10。
[43] John D. Caputo, On Religion (New York: Routledge, 2001).
[44] Inglehart et al., Human Beliefs and Values.
[45] Paul Froese, “After Atheism: An Analysis of Religious Monopolies in the Post-Communist World,” Sociology of Religion 65, 1 (2004): 57-75. 参见Rodney Stark, Exploring the Religious Life (Baltimore: Johns Hopkins University Press, 2004), 151。
[46] 出处同上。 191
[47] Robert Putnam, Bowling Alone (New York: Touchstone, 2000), 23.
[48] Goran Gustafsson, “Religious Change in the Five Scandinavian Countries, 1930-1980,” in Scandinavian Values: Religion and Morality in the Nordic Countries, ed. Torleif Petersson and Ole Rise (Uppsala: ACTA Universitatis Upsaliensis, 1994); Gyfli Gislason, “In Defense of Small Nations,” in Norden——the Passion for Equality, ed. Stephen Graubard (Oslo: Norwegian University Press, 1986).
[49] 见Bondeson, Nordic Moral Climates: Value Continuitiesand Discontinuities in Denmark, Finland, Norway, and Sweden (New Brunswick, N.J.: Transaction Publishers, 2003)。然而，英格尔哈特等人在《人类信仰与价值观》中写到信仰上帝的比率更高，有69%的丹麦人和53%的瑞典人信仰上帝。安德鲁·格里利发现，57%的丹麦人和54%的瑞典人相信上帝（Religion in Europe at the End of the Second Millennium, New Brunswick, N.J.: Transaction Publishers, 2003）。然而，不论哪项调查的准确性最高，事实仍然是：在丹麦和瑞典，信仰上帝的人数比世界上几乎所有其他国家都要少得多。
[50] Yves Lambert, “New Christianity, Indifference, and Diffused Spirituality,” in The Decline of Christendom in Western Europe, 1750-2000, ed. Hugh McLeod and Ustorf Werner (New York: Cambridge University Press, 2003).
[51] Inglehart et al., Human Beliefs and Values.
[52] 出处同上。
[53] 出处同上。
[54] 出处同上。
[55] 出处同上。
[56] Pal Ketil Botvar, “Kristen tro I Norden. Privatisering og Svekkelse av religiose dogmer,” in Folkkyrkor och Religios Pluralism-Den Nordiska Religosa Modellen, ed. Goran Gustafsson and Torleif Petersson (Stockholm: Verbum, 2000).
[57] George Gallup, Jr., and D. Michael Lindsay, Surveying the Religious Landscape (Harrisburg, Pa.: Morehouse Publishing, 1999).
[58] Inglehart et al., Human Beliefs and Values.
[59] Pippa Norris and Ronald Inglehart, Sacred and Secular: Religion and Politics Worldwide (New York: Cambridge University Press, 2004).
[60] Greeley, Religion in Europe.
[61] 出处同上。
[62] Yves Lambert, “A Turning Point in Religious Evolution in Europe,” Journal of Contemporary Religion 19, 1 (2004): 29-45.
[63] Peter Gundelach, Det er dansk (Copenhagen: Hans Reitzels Forlag, 2002).
[64] Ronald Inglehart and Pippa Norris, Rising Tide: Gender Equality and Cultural Change around the World (New York: Cambridge University Press, 2003); Phil Zuckerman, “Atheism: Contemporary Numbers and Paterns,” in The Cambridge Companion to Atheism, ed. Michael Martin (Cambridge: Cambridge University Press, 2007).
[65] Human Development Report of the United Nations (New York: Palgrave Macmillan, 2006). 192
[66] Human Development Report of the United Nations (New York: United Nations Development Programme, 2005).
[67] UNICEF REPORT, 2007, “The State of the World'ss Children”; 访问 www.unicef.org/sowc07/。
[68] Human Development Report of the United Nations (New York: Palgrave Macmillan, 2006).
[69] Global Competitiveness Report 2006-2007, World Economic Forum; 访问 www.weforum.org/en/initiatives/gcp/Globalpercent20Competitivenesspercent20Report/index.htm。
[70] Human Development Report, 2005.
[71] 出处同上。
[72] Karen Christopher, Paula England, Timothy Smeeding, and Katherin Ross Philips, “The Gender Gap in Poverty in Modern Nations: Single Motherhood, the Market, and the State,” Sociological Perspectives 45, 3 (2002): 219-242.
[73] Human Development Report, 2005.
[74] Human Development Report, 2006.
[75] Tomas Kurian, Illustrated Book of World Rankings (Armonk, N.Y.: M. E. Sharpe, 2001).
[76] Transparency International 2006, “Corruption Perceptions Index”; 访问 www.infoplease.com/ipa/A0781359.xhtml。
[77] Paul, “Cross-National Correlations of Quantifiable Societal Health,” 1-17.
[78] Byron Nordstrom, Scandinavia Since 1500 (Minneapolis: University of Minnesota Press, 2000), 347.
[79] 当然，我不是第一个或唯一一个指出这一点的人。格雷戈里·S.保罗在2005年发表的一篇具有挑衅性的文章中（上文已引用过）指出，与信仰上帝人数相对较少的国家相比，信仰上帝比率较高国家的蓄意杀人、青少年和成年早期的死亡、性病感染、未成年怀孕和堕胎的比率也较高。
[80] Stephen Graubard, editor, Norden——the Passion for Equality (Oslo: Norwegian University Press), 1986.
[81] Christian Smith, “Why Christianity Works: An Emotions-Focused Phenomenological Account,” Sociology of Religion 68, 2 (2007): 165-178.
[82] Martin Luther King, Jr., Strength to Love (Philadelphia: Fortress Press, 1963).
[83] 访问www.cbctrust.com。
[84] Inglehart et al., Human Beliefs and Values.
[85] 本书以下部分包含大量访谈内容。由于是现场采访，再加上受访者文化程度等原因，语句有重复、不合语法等现象。为保留原貌，未作处理。——编注
[86] 原文house，指独立成户的房子，与位于街区中的公寓（apartment）相对。——编注
[87] 原文如此。当时俄罗斯为苏联成员国。——编注
[88] Dean Hamer, The God Gene: How Faith Is Hardwired into Our Genetics (New York: Doubleday, 2004), 6.
[89] Rodney Stark and Roger Finke, Acts of Faith (Berkeley: University of California Press, 2000); Rodney Stark and William Sims Bainbridge, The Future of Religion (Berkeley: University of California Press, 1985); Rodney Stark and William Sims Bainbridge, A Theory of Religion (New York: Peter Lang, 1987). 193
[90] Andrew Greeley, Unsecular Man: The Persistence of Religion (New York: Dell, 1972), 1.
[91] 同上书，16。
[92] Justin Barret, Why Would Anyone Believe in God? (Walnut Creek, Calif.: Alta Mira Press, 2004), 108.
[93] Christian Smith, Moral, Believing Animals: Human Personhood and Culture (New York: Oxford University Press, 2003), 104.
[94] 乌拉·邦德松最近发布的一项调查显示，丹麦相信来世的人数量较少，比率可能只有30%，而瑞典人只有33%。但是其他调查却显示，这一比率有些高，例如，安德鲁·格里利在其报告中表明，41%的丹麦人和51%的瑞典人相信来世。如果“真实”的百分比介于这两项调查结果之间，那仍然意味着绝大多数丹麦人和瑞典人不相信来世，同时也表明斯堪的纳维亚人相信来世的比率世界最低。见Bondeson, Nordic Moral Climates; Andrew Greeley, Religion in Europe at the End of the Second Millennium (New Brunswick, N.J.: Transaction Publishers, 2003)。
[95] 美国电视演员。——编注
[96] 参见K. A. Opuku, “Death and Immortality in the African Religious Traditions,” in Death and Immortality in the Religions of the World, ed. Paul Badham and Linda Badham (New York: New Era Books, 1987); Ralph Hood and Ronald Morris, “Toward a Theory of Death Transcendence,” Journal for the Scientific Study of Religion 22, 4 (1983): 353-365; R. Kastenbaum and P. T. Costa, “Psychological Perspectives on Death,” Annual Review of Psychology 28 (1977): 225-249。
[97] 见Bryan S. Turner, Religion and Social Theory (Tousand Oaks, Calif.: Sage Publications), 1991, chap. 10。
[98] William Sims Bainbridge, “A Prophet'ss Reward: Dynamics of Religious Exchange,” in Sacred Markets and Sacred Canopies, ed. Ted G. Jelen (Lanham, Md.: Rowman and Litlefeld, 2002), 84.
[99] Ronald Inglehart, Miguel Basanez, and Alejandro Moreno, Human Values and Beliefs: A Cross-Cultural Sourcebook (Ann Arbor: University of Michigan Press, 1998).
[100] Bronislaw Malinowski, Magic, Science, and Religion (New York: Anchor, 1954), 47.
[101] Sigmund Freud, The Future of an Illusion (New York: W. W. Norton, 1961 [1927]), 19.
[102] Robert Hinde, Why Gods Persist: A Scientific Approach to Religion (London: Routledge, 1999).
[103] Charlote Perkins Gilman, His Religion and Hers (New York: Century, 1923), 18.
[104] Hamer, The God Gene, 143. 194
[105] Peter Berger, The Sacred Canopy (New York: Anchor Books, 1967), 51.
[106] Stark and Bainbridge, The Future of Religion, 7.
[107] Greeley, Unsecular Man, 55.
[108] Berger, The Sacred Canopy, 56 and 58.
[109] Kenneth Pargament, The Psychology of Religion and Coping (New York: Guilford Press, 1997), 95.
[110] Barret, Why Would Anyone Believe in God? 51.
[111] Max Weber, “The Social Psychology of the World Religions,” in From Max Weber: Essays in Sociology, ed. Hans Gerth and C. Wright Mills (New York: Oxford University Press, 1946).
[112] 引用安德鲁·格里利所言：“把知识界发生的事情——只是其中的一部分——与整个社会等同起来这一谬论，长久以来在学术界一直被铭记。”（Unsecular Man, p.3）。
[113] Zygmunt Bauman, Postmodernity and Its Discontents (Oxford: Polity Press, 1997), 170-171.
[114] 诺里斯和英格尔哈特（Sacred and Secular, 75）最近的调查结果表明，少数丹麦人和瑞典人（37%）声称自己“经常”思考生命的意义。尽管有所上涨——1981年丹麦人和瑞典人中称自己“经常”思考生命意义的分别为29%和20%——但这仍然表明，绝大多数丹麦人和瑞典人并未过多思考生命的意义。此外，记住一点很重要：思考生命的意义未必像一些人声称的那样，会被认为是在做出一种“宗教”努力。世俗之人会经常思考生命的意义，然而这并不意味着他们正进行着精神或宗教追求。
[115] Peter Gundelach, Hans Raun Iversen, and Margit Warburg, Atthe Heart of Denmark: Institutional Forms and Mental Paterns（即将出版）。
[116] 此处呈现的采访与第二章相同，是经编辑后的采访片段，并未包含所有采访内容。
[117] David Hay, Religious Experience Today: Studying the Facts (London: Mowbray, 1990), 9.
[118] Robert Bellah, Beyond Belief (New York: Harper and Row, 1970, 206), 223.
[119] Bauman, Postmodernity and Its Discontents, 170.
[120] Benjamin Beit-Hallahmi, “Atheists: A Psychological Profle,” in The Cambridge Companion to Atheism, ed. Michael Martin (Cambridge: Cambridge University Press, 2007), 30. 195
[121] Talal Asad, Formations of the Secular: Christianity, Islam, and Modernity (Palo Alto: Stanford University Press, 2003), 17.
[122] 一些著名的例外——也就是那些解释何为世俗化的书籍——包括：Bruce Hunsbereger and Bob Altemeyer, Atheists: A Groundbreaking Study of America's Nonbelievers (Amherst: Prometheus Books, 2006); Barry Kosmin and Ariela Keysar, editors, Secularism and Secularity: Contemporary International Perspectives (Hartford, Conn.: Institute for the Study of Secularism in Society and Culture, 2007); Colin Campbell, Toward a Sociology of Irreligion (New York: Herder and Herder, 1972)。
[123] Zuckerman, “Atheism: Contemporary Numbers and Paterns.”
[124] 关于世俗化的一些重要著作，见Karel Dobbelaere, Secularization:An Analysis at Three Levels (Bruxelles: P.I.E.-Peter Lang, 2002); William Swatos and Daniel Olson, The Secularization Debate (Lanham, Md.: Rowman and Litlefeld, 2000); Steve Bruce, God Is Dead: Secularization in the West (Oxford: Blackwell, 2002); Peter Berger, editor, The Desecularization of the World: Resurgent Religion and World Politics (Grand Rapids, Mich.: William B. Eerdmans, 1999); David Martin, A General Theory of Secularization (New York: Harper and Row, 1978); Peter Glasner, The Sociology of Secularization: A Critique of a Concept (London: Routledge Kegan Paul, 1977); Berger, The Sacred Canopy 1967。关于世俗化，我的立场如下：正如早期几种社会理论预测的那样，它并非不可避免。但正如罗德尼·斯塔克等人最近所言，这也并非不可能。相反，在一个特定的社会中，宗教的丧失只是可能的。这并不意味着它是不可逆转的，因为人们的宗教信仰经过几代人的时间可能会经历兴衰、消亡，然后又突然重新出现。毫无疑问，就宗教信仰和宗教参与度而言，在过去的一百年里，欧洲的宗教状况都在衰落，但这并不意味着我们完全知道原因所在，也不意味着衰落必然会持续下去，因为宗教复兴总是可能的。
[125] Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason (New York: W. W. Norton, 2004); Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 2006); Christopher Hitchens, God Is Not Great: How Religion Poisons Everything (New York: Twelve, 2007).
[126] 弗兰克·帕斯夸尔的开创性著作深入研究了那些世俗化的美国人不信教的各种细微差别和不同情况。
[127] Per Salomonsen, Religion i dag: Et sociologisk metodestudium (Copenhagen: G.E.C. Gads Forlag, 1971).
[128] 同上书，361。
[129] Callum Brown, The Death of Christian Britain (New York: Routledge, 2001), 182.
[130] Berger, ed., The Desecularization of the World, 11.
[131] Hugh McLeod and Werner Ustorf, The Decline of Christendom in Western Europe, 1750-2000 (New York: Cambridge University Press, 2003); Phil Zuckerman, “Secularization: Europe——Yes; United States——No,” Skeptical Inquirer 28, 2 (2004): 49-52. 196
[132] 例如见Andrew Higgins, “In Europe, God Is (Not) Dead,” Wall Street Journal, July 14, 2007, A1。
[133] Jeffrey Fleishman, “Bell Tolls for Germany'ss Churches,” Los Angeles Times, April 22, 2007, 1, section A.
[134] Jack Shand, “The Decline of Traditional Religious Beliefs in Germany,” Sociology of Religion 59, 2 (1998): 179-184.
[135] Manfred Te Grotenhuis and Peer Scheepers, “Churches in Dutch: Causes of Religious Disaffiliation in the Netherlands, 1937-1995,” Journal for the Scientific Study of Religion 40, 4 (2001): 591-606.
[136] Frank Lechner, “Secularization in the Netherlands?” Journal for the Scientific Study of Religion 35, 3 (1996): 252-264.
[137] McLeod and Ustorf, The Decline of Christendom in Western Europe, 3.
[138] Bruce, God Is Dead; Steve Bruce, “Christianity in Britain, R.I.P.,” Sociology of Religion 62, 2 (2001): 191-203; Brown, The Death of Christian Britain; Robin Gil, C. Kirck Hadaway, and Penny Long Marler, “Is Religious Belief Declining in Britain?” Journal for the Scientific Study of Religion 37, 3 (1998): 507-516.
[139] Eva Hamberg, “Stability and Change in Religious Beliefs, Practice, and Atitudes: A Swedish Panel Study,” Journal for the Scientific Study of Religion 30, 1 (1991): 63-80.
[140] Irving Palm and Jan Trost, “Family and Religion in Sweden,” in Family, Religion, and Social Change in Diverse Societies, ed. Sharon Houseknecht and Jerry Pankurst (New York: Oxford University Press, 2000), 108.
[141] Andrew Buckser, After the Rescue: Jewish Identity and Community in Contemporary Denmark (New York: Palgrave Macmillan, 2003), 59.
[142] Norris and Inglehart, Sacred and Secular, 2004, 90.
[143] Steve Bruce, Choice and Religion: A Critique of Rational Choice (Oxford: Oxford University Press, 1999), 220.
[144] Rodney Stark and Roger Finke, “Beyond Church and Sect: Dynamics and Stability in Religious Economies,” in Sacred Markets, Sacred Canopies, ed. Ted G. Jelen (Lanham, Md.: Rowman and Littlefield, 2002); Stark and Finke, Acts of Faith; Riger Finke and Rodney Stark, “The Dynamics of Religious Economies,” in Handbook of the Sociology of Religion, ed. Michele Dillon (New York: Cambridge University Press, 2003); Rodney Stark and Laurence Iannaccone, “A Supply-Side Reinterpretation of the Secularization of Europe,” Journal for the Scientific Study of Religion 33 (1994): 230-252; Laurence Iannaccone, “Religious Markets and the Economics of Religion,” Social Compass 39 (1992): 123-211.
[145] “为教会寻找会员的人”在美国做这些事情——他们走进社区，试图发现人们想在教会中得到什么，以及什么会驱使不去教堂的人们去教堂；他们创建教会的前提是，通过适当的营销手段可以提高人们对宗教的兴趣。见Kimon Howland Sargeant, Seeker Churches: Promoting Traditional Religion in a Nontraditional Way (New Brunswick, N.J.: Rutgers University Press, 2000)。 197
[146] Eva Hamberg, “Christendom in Decline: the Swedish Case,” in The Decline of Christendom in Western Europe, 1750-2000, ed. Hugh McLeod and Werner Ustorf (New York: Cambridge University Press, 2003).
[147] 出处同上；参见www.km.dk。
[148] 访问www.da.wikipedia.org/wiki.frikirke。
[149] Hamberg, “Christendom in Decline: the Swedish Case.”
[150] Lambert, “New Christianity, Indifference, and Diffused Spirituality.”
[151] 对罗德尼·斯塔克研究的评论，尤其当应用于斯堪的纳维亚时，见Steve Bruce, “The Poverty of Economism or the Social Limits on Maximizing,” in Sacred Markets and Sacred Canopies, ed. Ted G. Jelen (Lanham, Md.: Rowman and Littlefield, 2002); Steve Bruce, “The Supply-Side Model of Religion: The Nordic and Baltic States,” Journal for the Scientific Study of Religion 39, 1 (2000): 32-46; Bruce, Choice and Religion; Joseph Bryant, “Cost-Benefit Accounting and the Piety Business: Is Homo Religiosus, at Bottom, Homo Economicus?” Method and Theory in the Study of Religion 12, 4 (2000): 520-548。
[152] 诺里斯和英格尔哈特对这一问题广泛研究得出的结论是：“在世界范围内更广泛的社会分布中，参与和多元化之间没有显著的关联。”见Norris and Inglehart, Sacred and Secular, 101。参见Mark Chaves and Philip Gorski, “Religious Pluralism and Religious Participation,” Annual Review of Sociology 27 (2001): 261-281; Daniel Olson and Kirk Hadaway, “Religious Pluralism and Affiliation Among Canadian Counties and Cities,” Journal for the Scientific Study of Religion 38, 4 (1999): 490-508。
[153] Norris and Inglehart, Sacred and Secular.
[154] 同上书，5。
[155] 出自卡尔·马克思1844年《〈黑格尔法哲学批判〉导言》（Contribution to the Critique of Hegel's Philosophy of Right），引自Robert Tucker, The Marx-Engels Reader, 2d ed. (New York: W.W. Norton, 1978), 54。
[156] Neil Kent, The Soul of the North (London: Reaktion Books, 2000), 120.
[157] Donald Connery, The Scandinavians (New York: Simon and Schuster, 1966), 5.
[158] Eric Einhorn and John Logue, Modern Welfare States: Scandinavian Politics and Policy in the Global Age (Westport, Vt.: Praeger), 2003.
[159] Human Development Report of the United Nations, 2005; Human Development Report of the United Nations, 2006.
[160] 访问www.visionofhumanity.com。
[161] Brown, The Death of Christian Britain.
[162] 同上书，1。
[163] 同上书，10。 198
[164] 同上书，192。
[165] Tony Walter and Grace Davie, “The Religiosity of Women in the Modern West,” British Journal of Sociology 49, 4 (1998): 640-660.
[166] Alan Miller and Rodney Stark, “Gender and Religiousness,” American Journal of Sociology 107 (2002): 1399-1423; Miller and Stark, “Risk and Religion: An Explanation of Gender Differences in Religiosity,” Journal for the Scientific Study of Religion 34 (1995): 63-75.
[167] Inger Furseth, “Women'ss Role in Historic Religious and Political Movements,” Sociology of Religion 62, 1 (2001): 105-129; Susan Sundback, “Nation and Gender Reflected in Scandinavian Religiousness,” in Scandinavian Values: Religion and Morality in the Nordic Countries, ed. Torleif Petersson and Ole Riis (Uppsala: ACTA Universitatis Upsaliensis, 1994); Berndt Gustafsson, The Christian Faith in Sweden (Stockholm: Verbum, 1968).
[168] Ole Riis, “Paterns of Secularization in Scandinavia,” in Scandinavian Values: Religion and Morality in the Nordic Countries, ed. Torleif Petersson and Ole Riis (Uppsala: ACTA Universitatis Upsaliensis, 1994), 122.
[169] Bent Rold Andersen, “Rationality and Irrationality of the Nordic Welfare State,” in Norden——The Passion for Equality, ed. Stephen Graubard (Oslo: Norwegian University Press, 1986).
[170] Gundelach, Iversen, and Warburg, At the Heart of Denmark.
[171] 访问www.oecd.org/dev/institutions/GIDdatabse。
[172] 访问www.denmark.dk。
[173] “The Workplace: A Woman'ss Domain,” The Copenhagen Post, June 7, 2007；访问www.denmark.dk/en/servicemenu/News/GeneralNews/TheWorkplaceAWomansDomain.htm。
[174] Bradley Hertel, “Gender, Religious Identity, and Work Force Participation,” Journal for the Scientific Study of Religion 27, 4 (1998): 574-592.
[175] Bruce, God Is Dead; Steve Bruce, Religion in the Modern World: From Cathedrals to Cults (New York: Oxford University Press, 1996).
[176] Martin, A General Theory of Secularization.
[177] Sheridan Gilley, “Catholicism in Ireland,” in The Decline of Christendom in Western Europe, 1750-2000, ed. Hugh McLeod and Werner Ustorf (New York: Cambridge University Press, 2003).
[178] Phil Zuckerman, ed., Du Bois on Religion (Walnut Creek, Calif.: Alta Mira Press, 2000); Andrew Billingsley, Mighty Like a River: The Black Church and Social Reform (New York: Oxford University Press, 1999).
[179] Andrew Greeley and Michael Hout, The Truth about Christian Conservatives: What They Think and What They Believe (Chicago: University of Chicago Press, 2006).
[180] 私人电子邮件，2007年5月10日。
[181] Knud Jespersen, A History of Denmark (New York: Palgrave Macmillan, 2004), 93-94. 199
[182] 哈里斯民意调查#11，2003年2月26日；访问www.harrisinteractive.com。
[183] Georg Gallup, Jr., and D. Michael Lindsay, Surveying the Religious Landscape (Harrisburg, Pa.: Morehouse Publishing, 1999), 35.
[184] 访问www.http://edition.cnn.com/2002/EDUCATION/11/26/education.rankings.reut/index.xhtml。
[185] 访问www.siteselection.com/ssinsider/snapshot/sf011210.htm。
[186] Human Development Report of the United Nations, 2006.
[187] S. S. Acquaviva, The Decline of the Sacred in Industrial Society (New York: Harper and Row, 1979); Rodney Stark, “Secularization R.I.P.,” Sociology of Religion 60 (1999): 249-273.
[188] Hilda Elis Davidson, The Lost Beliefs of Northern Europe (New York: Routledge, 1993); Hilda Elis Davidson, Gods and Myths of Northern Europe (New York: Penguin Books, 1964).
[189] Richard Fletcher, The Barbarian Conversion: From Paganism to Christianity (New York: Henry Holt, 1997), 374.
[190] 同上书，372——373。
[191] Carole Cusack, The Rise of Christianity in Northern Europe 300-1000 (London: Cassell, 1998), 145; P. H. Sawyer, Kings and Vikings: Scandinavia and Europe AD 700-1100 (London: Methuen, 1982), 102.
[192] Prudence Jones and Nigel Pennick, A History of Pagan Europe (New York: Routledge, 1995).
[193] George Proctor, Ancient Scandinavia (New York: John Day, 1965), 112.
[194] Gustafsson, The Christian Faith in Sweden.
[195] Davidson, Gods and Myths of Northern Europe, 23.
[196] Palle Lauring, A History of Denmark (Copenhagen: Host and Son, 1960), 124.
[197] John Flint, “The Secularization of Norwegian Society,” Comparative Studies in Society and History 6, 3 (1964): 325-344.
[198] Sawyer, Kings and Vikings, 139.
[199] Kent, The Soul of the North.
[200] Lauring, A History of Denmark.
[201] Kent, The Soul of the North.
[202] T. K. Derry, A History of Scandinavia (Minneapolis: University of Minnesota Press, 1979), 94.
[203] B. J. Hovde, The Scandinavian Countries, 1720-1865 (Ithaca, N.Y.: Cornell University Press, 1948), 308.
[204] Arnold H. Barton, Scandinavia in the Revolutionary Era, 1760-1815 (Minneapolis: University of Minnesota Press, 1986), 46.
[205] Hans Raun Iversen, “Leaving the Distant Church: The Danish Experience,” Religion and the Social Order 7 (1997): 139-158.
[206] Andrew Buckser, Communities of Faith: Sectarianism, Identity, and Social Change on a Danish Island (Oxford: Berghahn Books, 1996), 105.
[207] Hans Raun Iversen, “Leaving the Distant Church.” 200
[208] Gerald Strauss, “Lutheranism and Literacy: A Reassessment,” in Religion and Society in Early Modern Europe 1500-1800, ed. Kaspar von Greyerz (Boston: George Allen and Unwin, 1984).
[209] Hamberg, “Christendom in Decline: the Swedish Case.”
[210] Timothy Tangherlini, “Who Ya Gonna Call?: Ministers and the Mediation of Ghostly Treat in Danish Legal Tradition,” Western Folklore 57, 2/3 (1998): 153-178; Timothy Tangherlini, “How Do You Know She'ss a Witch?: Witches, Cunning Folk, and Competition in Denmark,” Western Folklore 59, 3/4 (2000): 279-303; Gustav Henningsen, “Witchcraf in Denmark,” Folklore 93, 2 (1982): 131-137; Anders Frojmark, “Demons in the miracula,” in Medieval Spirituality in Scandinavia and Europe, ed. Lars Bisgaard et al. (Odense: Odense University Press, 2001); Jens Christian Johansen, “Faith, Superstition and Witchcraft in Reformation Scandinavia,” in The Scandinavian Reformation, ed. Ole Peter Grell (New York: Cambridge University Press, 1995).
[211] Bryan Wilson, “Unbelief as an Object of Research,” in The Culture of Unbelief, ed. Rocco Caporale and Antonio Grumelli (Berkeley: University of California Press, 1971), 247.
[212] 为了更全面地解释“宗教”和“灵性”之间的差异，见Robert Fuller, Spiritual but Not Religious (New York: Oxford University Press, 2001); Penny Long Marler and Kirk Hadaway, “‘Being Religious’ or ‘Being Spiritual’ in America: A Zero-Sum Proposition?” Journal for the Scientific Study of Religion 41, 2 (2002): 289-300; Wade Clark Roof, Spiritual Marketplace: Baby Boomers and the Remaking of American Religion (Princeton, N.J.: Princeton University Press, 1999)。
[213] David Harrington Wat, Bible-Carrying Christians (New York: Oxford University Press, 2002); Charles Strozier, Apocalypse: On the Psychology of Fundamentalism in America (Boston: Beacon Press, 1994); Susan Rose, Keeping Them Out of the Hands of Satan: Evangelical Schooling in America (New York: Routledge, 1988); Nancy Ammerman, Bible Believers (New Brunswick, N.J.: Rutgers University Press, 1987).
[214] 彼得·贝格尔，引自Stark and Finke, Acts of Faith, 58。
[215] Simon Coleman, The Globalisation of Charismatic Christianity (Cambridge: Cambridge University Press, 2000); Buckser, Communities of Faith.
[216] Iversen, “Leaving the Distant Church: The Danish Experience,” 146.
[217] Bondeson, Nordic Moral Climates; Botvar, “Kristen tro I Norden. Privatisering og Svekkelse av religiose dogmer.” 201
[218] Grace Davie, Religion in Britain since 1945:Believing without Belonging (Oxford: Blackwell, 1994).
[219] Riis, “Paterns of Secularization in Scandinavia,” 99.
[220] Daniele Hervieu-Leger, Religion as a Chain of Memory (New Brunswick, N.J.: Rutgers University Press, 2000).
[221] Phil Zuckerman, Strife in the Sanctuary: Religious Schism in a Jewish Community (Walnut Creek, Calif.: Alta Mira Press, 1999).
[222] Arnold Dashefsky, Bernard Lazerwitz, and Ephraim Tabory, “A Journey of the ‘Straight Way’ or the ‘Roundabout Path’: Jewish Identity in the United States and Israel,” in Handbook of the Sociology of Religion, ed. Michele Dillon (New York: Cambridge University Press, 2003).
[223] Inglehart et al., Human Beliefs and Values.
[224] Dashefsky, Lazerwitz, and Tabory, “A Journey of the ‘Straight Way’ or the ‘Roundabout Path’.”
[225] Inglehart et al., Human Beliefs and Values.
[226] Kosmin and Keysar, editors, Secularism and Secularity.
[227] Beit-Hallahmi, “Atheists: A Psychological Profile.”
[228] Martin Weinberg, Ilsa Lotes, and Frances Shaver, “Sociocultural Correlates of Permissive Sexual Atitudes: A Test of Reiss'ss Hypothesis About Sweden and the United States,” Journal of Sex Research 37, 1 (2000): 44-52.
[229] John Hoffman and Alan Miller, “Social and Political Attitudes Among Religious Groups: Convergence and Divergence over Time,” Journal for the Scientific Study of Religion 36, 1 (1997): 52-70.
[230] Inglehart et al., Human Beliefs and Values.
[231] Hoffman and Miller, “Social and Political Attitudes Among Religious Groups,” 52-70.
[232] Loek Halman, “Scandinavian Values: How Special Are They,” in Scandinavian Values: Religion and Morality in the Nordic Countries, ed. Torleif Petersson and Ole Rise (Uppsala: ACTA Universitatis Upsaliensis, 1994).
[233] John Cochran and Leonard Beeghley, “The Influence of Religion on Attitudes Toward Nonmarital Sexuality: A Preliminary Assessment of Reference Group Theory,” Journal for the Scientific Study of Religion 30, 1 (1991): 45-62.
[234] Kosmin and Keysar, editors, Secularism and Secularity; Barry Kosmin and Seymour Lachman, One Nation Under God: Religion in Contemporary American Society (New York: Crown, 1993).
[235] Graubard, editor, Norden——the Passion for Equality.
[236] Roberta Rosenberg Farber and Chaim Waxman, editors, Jews in America: A Contemporary Reader (Waltham, Mass.: Brandeis University Press, 1999).
[237] N. J. Demerath, “The Rise of ‘Cultural Religion’ in European Christianity: Learning from Poland, Northern Ireland, and Sweden,” Social Compass 47, 1 (2000): 127-139; N. J. Demerath, Crossing the Gods: World Religions and Worldly Politics (New Brunswick, N.J.: Rutgers University Press, 2001). 202
[238] Kevin Christiano, William Swatos, and Peter Kivisto, Sociology of Religion: Contemporary Developments (Walnut Creek, Calif.: Alta Mira Press, 2002).
[239] Inger Furseth and Paal Repstad, An Introduction to the Sociology of Religion (Burlington, Vt.: Ashgate, 2006).
[240] Stark and Bainbridge, The Future of Religion, 3.
[241] 例如，考虑一下最近丹麦牧师托基尔·格罗布尔的案例；尽管他否认信仰上帝，但他的会众仍然支持他，支持他继续任职。
[242] Rodney Stark, One True God: Historical Consequences of Monotheism (Princeton, N.J.: Princeton University Press, 2001), 213.
[243] Bellah, Beyond Belief.
[244] Demerath, “The Rise of ‘Cultural Religion’ in European Christianity,” 136.
[245] 来自“Paskemaling”的调查结果，由Epinion公司受Kristelig Daglblad委托完成，2006年3月26日。
[246] 访问www.wayoflife.org/fbns/fbns/fbns209.xhtml。
[247] Palm and Trost, “Family and Religion in Sweden,” 111.
[248] Franklin Scot, Scandinavia (Cambridge, Mass.: Harvard University Press, 1975), 42.
[249] Botvar, “Kristen tro I Norden. Privatisering og Svekkelse av religiose dogmer.”
[250] 例如见Greeley, Religion in Europe at the End of the Second Millennium。
[251] Demerath, “The Rise of ‘Cultural Religion’ in European Christianity,” 129-130.
[252] Harris, The End of Faith, 29.
[253] Richard H. Niebuhr, The Social Sources of Denominationalism (Cleveland: Meridian Books, 1929); Will Herberg, Protestant Catholic Jew (New York: Anchor, 1955); Stephen R. Warner and Judith Witner, editors, Gatherings in Diaspora: Religious Communities and the New Immigration (Philadelphia: Temple University Press, 1998); Helen Rose Ebaugh and Janet Saltzman Chafetz, Religion and the New Immigrants: Continuities and Adaptations in Immigrant Congregations (Walnut Creek, Calif.: Alta Mira Press, 2000).
[254] 扬·林哈特被引用于Gundelach, Iversen, and Warburg, At the Heart of Denmark。
[255] Norris and Inglehart, Sacred and Secular, 108-110.
[256] Gallup Poll Monthly, no. 352, January 1995.
[257] 出处同上。 203