Fifty years ago Soka Gakkai was an organization of a few hundred people, all of them in Japan. Today it is one of the world's most rapidly expanding religious movements with members in virtually every country in Europe, the Americas, and Australasia, in most of Asia, and in several parts of Africa. Increasingly well publicized, the movement sponsors a variety of cultural and educational causes, is conspicuous in its work for world peace and the preservation of the environment, and has established for itself a high profile in world affairs. Soka Gakkai is also a significant social phenomenon in its own right, yet it has received surprisingly little attention from Western academics, despite considerable public controversy surrounding its development in Japan. Bryan Wilson and Karel Dobbelaere have undertaken a thorough survey of the UK membership to try to trace the source of the movement's appeal to its socially diverse constituency. The results of their questionnaire survey were augmented by interviews in which members were encouraged to tell their own story in their own way. Their responses are liberally quoted throughout the book and add illuminating detail to its sociological analysis. The decline in belief in an anthropomorphic deity; the sense that traditional religious institutions have become hollow; the emphasis on the private nature of belief and on personal autonomy are all characteristic features of contemporary Western society. The authors suggest that Soka Gakkai has found a ready resonance with these changing currents of modern thought, and conclude that Soka Gakkai's appeal to young people in particular makes it a faith well in tune with the times.

In an epoch in which religion has explicitly and sometimes violently returned to the forefront of the global public scene, the process of secularization that has fundamentally marked Western and particularly European societies demands attention and analysis. This book, written from a sociological perspective, takes up that challenge. The author distinguishes three levels of secularization. Societal secularization which is a typical consequence of the processes of modernity, and of programmes of � laicisation promoted by political parties. Individual secularization that is manifested in the decline of church commitment; occurring as individuals re-compose their personal beliefs and practices in a � religion a la carte; and as the individual's meaning system becomes compartmentalized and religion is separated from other areas of life. A third level, organizational secularization, covers the incidence of the adaptation of religious bodies to secularized society. The entire work is marked by meticulous description and analysis of numerous theoretical and empirical studies, and by due recognition of the intricate relationship between levels of secularization and the impact of various actors in the many conflicts over religion's roles.