Rutkevich E.D. (2023) Molodye pokoleniya i (ne)religiya [Young generations and (non)religion]. Vestnik Leningradskogo gosudarstvennogo universiteta imeni A.S. Pushkina-Pushkin Leningrad State University Journal. No.1. Pp. 81-97. (In Russian)

Текст статьи на сайте журнала URL: https://lengu.ru/mag/vestnik-leningradskogo-gosudarstvennogo-universiteta-imeni-a-s-pushkina/archive/100/824 (дата обращения 03.07.2023)

Abstract

Changes in the religious landscape in the Western world are mainly associated with an increase in non-religious diversity, the growth of “nones” (non-religious,atheists, agnostics, spiritual, but not religious), and the main driving force of these processes is youth. Therefore, the study of the attitude of young people to religion is more relevant today han ever, especially in the light of global crises and risks.The typology of generations in their attitude to religion should be considered n the context of cultural, historical, religious and political events. The article describes and identifies the specifics of young generations – millennials (generation Y) and zummers(generation Z), and their difference from older generations. The article examines the attitude of young people to religion, to unbelief (in relation to religion) andspirituality. It shows the role played by the “spiritual turn” to non-religiosity among young generations in Christian society during their transition from church tradition to personal spirituality and subjective faith,from Protestantism to radical post-Protestantism, and to the cancellation culture.Millennials and zummers are the most irreligious of all generations, as evidenced by a significant decrease in their confessional affiliation, a decrease in participation in religious practices, and the loss of the importance of religion in their lives (especially in comparisonwith older generations). However, the departure of young people from the Christian church tradition is accompanied by the growth of post-modern religiosity and spirituality, which indicates the complexity of their so-called (non-)religious identity