Pentecostalism In Latin America
One such example of a traditionalist religious movement which has risen in popularity is the Evangelical Christianity in America, specifically Latin America, where there are 40-50 million followers (Berger, 1999) . This kind of religion gives its followers a feeling of certainty in times where their beliefs are not mainstream, and allows them to adhere to moral and social values in touch with their own. On the other hand, Pentecostalism which has been a mass religious movement in the twentieth century, and has around 30 million followers in America, and 430 million worldwide, supports a different kind of religious view. As will be explored later, modern Pentecostalism promotes a much more self-reliant and personal form of religion. Whereas,
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As observed by many sociologists, we have become a much more religiously diverse, and many spiritual practises are rising in popularity (Lyon, 1948) . These new religious movements span a wide range of what could be considered religious, for example yoga, alternative medicines and feng shui. This again links to Lambert’s 4 ways that secularisation might affect religion, this shows how religion can adapt, and be adapted, to fit a more secular world; in addition to this, some believe that religious diversity may lead to competition between world views which leads to religious vitality and mobilisation as religions become highly visible in the public sphere and appeal to wider society (Furseth & Repstad, 2006) . However, this does spark a debate over what can be considered religious and what counts as a religion, more importantly, what makes a religion, although this is a debate for another time (Glock, 1969) . In addition to this, the idea that religion is a personal thing rather than something in which you share with a community is becoming more popular, which leads to people forming their own personalised forms of ‘pick and mixed’ religion, which again leads to the pluralisation of religion. Although, like new age movements, this also leads to debate over what religion actually is, and if the definition has been expanded too much (McGuire, 2008) . However, increased diversity in religious organisation and a widening definition does work as another account for the increased flourishing of
As observed by many sociologists, we have become a much more religiously diverse, and many spiritual practises are rising in popularity (Lyon, 1948) . These new religious movements span a wide range of what could be considered religious, for example yoga, alternative medicines and feng shui. This again links to Lambert’s 4 ways that secularisation might affect religion, this shows how religion can adapt, and be adapted, to fit a more secular world; in addition to this, some believe that religious diversity may lead to competition between world views which leads to religious vitality and mobilisation as religions become highly visible in the public sphere and appeal to wider society (Furseth & Repstad, 2006) . However, this does spark a debate over what can be considered religious and what counts as a religion, more importantly, what makes a religion, although this is a debate for another time (Glock, 1969) . In addition to this, the idea that religion is a personal thing rather than something in which you share with a community is becoming more popular, which leads to people forming their own personalised forms of ‘pick and mixed’ religion, which again leads to the pluralisation of religion. Although, like new age movements, this also leads to debate over what religion actually is, and if the definition has been expanded too much (McGuire, 2008) . However, increased diversity in religious organisation and a widening definition does work as another account for the increased flourishing of