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Journal articles on the topic 'Theory of secularization'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Woodhead, Linda. "Gendering Secularization Theory." Social Compass 55, no. 2 (2008): 187–93. http://dx.doi.org/10.1177/0037768607089738.

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Dobbelaere, Karel. "China Challenges Secularization Theory." Social Compass 56, no. 3 (2009): 362–70. http://dx.doi.org/10.1177/0037768609338758.

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The author proposes a reflection on challenges that the three anthropological articles in this issue present for secularization theory. The first two discuss “performances” of religion in two different Chinese cultural periods: welfare services offered by recognized religious associations in the People’s Republic of China and the judicial rituals in colonial settings. The author suggests similarities with such “performances” in western culture. The second part of the article discusses some issues raised by Szonyi in his comparison of recent social research literature on Chinese religion and sociological literature on secularization: a critique of the concept of “modernity” in relation to secularization; a reflection on the possibility of establishing a secularization theory with universal validity; how to integrate rational choice theory and secularization theory; the validity of secularization in view of individual religious sensitivity; and secularization as an ideology and a discussion of the so-called “privatization of religion” in secularized settings.

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3

Hadden, Jeffrey K. "Toward Desacralizing Secularization Theory." Social Forces 65, no. 3 (1987): 587. http://dx.doi.org/10.2307/2578520.

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4

Hadden, J. K. "Toward Desacralizing Secularization Theory." Social Forces 65, no. 3 (1987): 587–611. http://dx.doi.org/10.1093/sf/65.3.587.

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5

Jager, Colin. "Natural designs: Romanticism, secularization, theory." European Romantic Review 12, no. 1 (2001): 53–91. http://dx.doi.org/10.1080/10509580108570127.

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6

Medvedyeva, Yuliya. "Changing attitudes to secularization processes within the theory of modernization of religion." Ukrainian Religious Studies, no. 91 (September 11, 2020): 66–82. http://dx.doi.org/10.32420/2020.91.2144.

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The article considers the key factors in development of the religious situation in the second half of the twentieth century, which caused a radical change in the attitude to the theory of secularization by sociologists of religion. From the beginning, the theory of secularization was a core part of the general theory of modernization and marked the specifics of modernization`s impact on religious life. However, the inability to explain such phenomena as the sharp rise in religiosity in post-socialist countries, as well as the consistently high level of religiosity in the typically modernist United States, led researchers to abandon the classical theory of secularization. Another reason for the change in the attitude to secularization was the presence of a religious component in numerous political conflicts in the late twentieth and early twenty-first centuries. The religious factor in the conflicts was so unusual and decisive that under its influence the theory of “clash of civilizations” by S. Huntington was born at the end of the twentieth century. Even though the general theory of modernization has not disappeared and still remains popular among sociologists of religion, there is no clear reference to the theory of secularization. Secularization is considered either a random part of modernization processes at certain stages, or one of the options for the development of the religious situation along with counter-secularization, or even completely rejected as a false positivist construct that has not been validated with the real state of affairs.

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7

Dobbelaere, Karel. "Testing Secularization Theory In Comparative Perspective." Nordic Journal of Religion and Society 20, no. 02 (2017): 137–47. http://dx.doi.org/10.18261/issn1890-7008-2007-02-01.

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8

Fordahl, Clayton. "The post-secular." European Journal of Social Theory 20, no. 4 (2016): 550–68. http://dx.doi.org/10.1177/1368431016645821.

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In the twentieth century, the social scientific study of religion was dominated by debates surrounding secularization. Yet throughout its reign, secularization theory was subject to a series of theoretical and empirical challenges. Pronouncements of a forthcoming revolution in theory were frequent, yet secularization theory remained largely undisturbed. However, recent years have seen secularization theory decreased in status. Some have located its heir in the post-secular, yet the concept has invited fractious debate. This article surveys a range of engagements with the post-secular, seeking to identify convergences that sit beneath an otherwise divided field. While this survey reveals the failure of the post-secular to fully supplant secularization theory, it does find that central debates in the field today have departed significantly from earlier generations of scholarship, particularly in a reflexivity toward the field’s basic concepts, a skepticism of teleological theories of history, and a renewed focus on the relationship between religion and politics.

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9

Gorski, P. S. "Secularization: In Defence of an Unfashionable Theory." Sociology of Religion 73, no. 1 (2012): 99–100. http://dx.doi.org/10.1093/socrel/srs023.

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10

Swatos, William H., and Kevin J. Christiano. "Secularization Theory: The Course of a Concept." Sociology of Religion 60, no. 3 (1999): 209. http://dx.doi.org/10.2307/3711934.

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11

Vanderstraeten, Raf. "On Secularization: Towards a Revised General Theory." Sociological Research Online 10, no. 4 (2005): 69–70. http://dx.doi.org/10.1177/136078040501000408.

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12

Donnelly, Susie. "Secularization: In Defence of an Unfashionable Theory." Journal of Contemporary Religion 28, no. 3 (2013): 528–29. http://dx.doi.org/10.1080/13537903.2013.831665.

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13

Szonyi, Michael. "Secularization Theories and the Study of Chinese Religions." Social Compass 56, no. 3 (2009): 312–27. http://dx.doi.org/10.1177/0037768609338765.

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The author proposes a dialogue between recent literature on the history of Chinese popular religion and recent sociological debates about secularization theory, asking whether a better understanding of concepts, theories and evidence from one field may be productive in interpreting those of the other. The author suggests on the one hand that certain elements of secularization theory can be useful tools in understanding the modern history of religions in China and on the other that thinking about what secularization has meant in China is crucial to a comparative global history of religion and modernity. He also argues that attention to secularization both as a historical process and as a political ideology may help us to better understand the religious policies of the People’s Republic of China today.

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14

MORRIS, JEREMY. "SECULARIZATION AND RELIGIOUS EXPERIENCE: ARGUMENTS IN THE HISTORIOGRAPHY OF MODERN BRITISH RELIGION." Historical Journal 55, no. 1 (2012): 195–219. http://dx.doi.org/10.1017/s0018246x11000598.

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ABSTRACTThe historiography of religion in modern Britain has been dominated in recent years by controversy over the sociological theory of secularization. This review of the literature on secularization in modern Britain traces its apparent persuasiveness in part to assumptions about religious decline and renewal which are central to Christian soteriology. Recognition of the nature of secularization theory discloses a monolithic notion of religion itself. Closer attention to the complexity of religious experience may yield an account of religion more attuned to the contours of social change in modern Britain.

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15

Cooper, Julie E. "Vainglory, Modesty, and Political Agency in the Political Theory of Thomas Hobbes." Review of Politics 72, no. 2 (2010): 241–69. http://dx.doi.org/10.1017/s0034670510000045.

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AbstractHistories of political theory have framed the story of the emergence of sovereign states and sovereign selves as a story about secularization—specifically, a story that equates secularization with self-deification. Thomas Hobbes's investment in modesty and humility demonstrates the need for, and the possibility of, an alternative secularization narrative. Scholars have long insisted that “vainglory” is a key term for the interpretation of Leviathan. But Hobbes's task is not complete once he has discredited vainglory. Hobbes must also envision, and cultivate, contrary virtues—and modesty is one virtue that Hobbes would cultivate. An analysis of Hobbes's attempt to redefine and rehabilitate the virtues of modesty shows that Hobbes warns against the temptation to self-deification. In Leviathan, the political task is not to enthrone humans in sovereign invulnerability, but rather to achieve the right balance between bodily security and consciousness of finitude.

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16

Silver, Christopher F. "Review: Secularization: In Defence of an Unfashionable Theory." Nova Religio 16, no. 4 (2013): 132–33. http://dx.doi.org/10.1525/nr.2013.16.4.132.

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17

Canuel, M. "Romanticism, Religion, Secularization." Eighteenth-Century Life 33, no. 3 (2009): 150–55. http://dx.doi.org/10.1215/00982601-2009-008.

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18

Ha, Do-Kyun, and Kyoung-Sun Lee. "Evangelism Strategies of evangelical Christian on Multi-Religious Society : Based on secularization and de-secularization theory." Theology and Praxis 56 (September 30, 2017): 625–53. http://dx.doi.org/10.14387/jkspth.2017.56.625.

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19

Wood, Matthew. "Shadows in Caves? A Re-Assessment of Public Religion and Secularization in England Today." European Journal of Sociology 56, no. 2 (2015): 241–70. http://dx.doi.org/10.1017/s0003975615000120.

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AbstractCritics of secularization theory have recently focused upon religion’s public role to put forward theses about de-differentiation, post-secularity and desecularization. A strong defence of secularization theory has not been forthcoming because its proponents have tended to assume, rather than demonstrate, that religion has lost social significance. Drawing upon a neosecularization theoretical approach that highlights the scope of religious authority, this article examines evidence from qualitative studies of the attempts of English mainstream Christian organizations to bring religious messages into the public space and to engage in welfare provision. This re-assessment shows that religious organizations are increasingly co-opted by secular authorities, in ways neither anticipated by, nor explored in, orthodox accounts of secularization. But rather than blurring “the religious” and “the secular,” their distinction is heightened. This situation involves an interlinked and mutually-reinforced declining scope of religious authority at the macro-, meso- and micro-levels, which, it is proposed, constitutes a state of advanced secularization.

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20

Carvalho, Caroline, and Guilherme Irffi. "Analysis of secularization in Brazil." Revista Brasileira de Estudos de População 36 (October 14, 2019): 1–23. http://dx.doi.org/10.20947/s0102-3098a0084.

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This paper analyzes whether Brazil is experiencing a religious secularization process using data from Brazil Religion Survey conducted in 2007. Models of discrete choice are estimated to understand which individual attributes affect disaffiliation, disbelief and lack of religious practice, therefore confirming or disproving secularism hypotheses. Estimations confirm some hypotheses of the theory, for example, that having liberal opinions concerning moral and social issues is positively associated with secularism, and that lower income levels result in lower chances of disaffiliation. In addition, the profile of non-religious people, non-believersand those who do not practice religion is similar. Therefore, it is possible to affirm that there is secularization in Brazil.

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21

Shvalagina, K. I. "The evolution of secularization theory: from monopoly to crisis." Ukrainian Religious Studies, no. 45 (March 7, 2008): 31–38. http://dx.doi.org/10.32420/2008.45.1893.

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Secularization theory is one of those intellectual products that determine the understanding of religion, its status in society, and the changes that take place between faith and unbelief, between church and state, for quite some time. Constituted in the United States in the mid-twentieth century, this theory has found many followers both in America and in Europe, even in the USSR. Its validity and integrity, evidentiality and obviousness did not cause any doubt either to scholars or to religious and statesmen. It was clear that society is liberated from the influence of religion and the church, is rapidly secularized, which will inevitably lead to the transformation of religion into a marginal phenomenon, and eventually - to its extinction. But the predictions that were made with unqualified certainty did not come true, as the development of the religious environment at the end of the XX and the beginning of the XXI century showed. Not only has religion not lost its significance for the modern man, but he is also actively returning to the public sphere. In line with such objective changes, secularization theory undergoes significant transformations, evolving from a monopoly that it has had for almost half a century, to a crisis, and eventually to its antipode, a theory of desecularization.

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22

Parker, John. "Valhalla Is Burning: Theory, the Middle Ages, and Secularization." PMLA/Publications of the Modern Language Association of America 130, no. 3 (2015): 787–98. http://dx.doi.org/10.1632/pmla.2015.130.3.787.

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In 1802 the Franciscan Friary standing in Munich since the late thirteenth century was razed to make room for the national Theater. Many of its books found their way to the state library where, among further spoils swept up in the waves of secularization following the French Revolution, they fed the growth of modern medievalism. Other relics fed other tastes. A profitable brewery remained in the friary's basement, operated now under secular license, while everything else detachable—furniture, copper gutters and plates, lead and iron fittings, window frames, artwork, altars, the tower clock and organ—went to the highest bidder to pay for the theater's troubled construction. Buttresses buckled and pushed through walls. When three workers raising the roof beam fell into a pit, critics divined the hand of God in retaliation for the friary's ruin. Different observers, more favorable perhaps to the cause of art, stressed the workers' survival and took it as a miraculous omen for the theater's future—God's blessing, so to speak, on historical progress. In the short term, it wasn't. In 1823 the theater caught fire and burned to the ground, as onlookers claimed to see in the rising smoke “the face of a monstrous Franciscan.”

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23

Buckser, Andrew. "Religion, Science, and Secularization Theory on a Danish Island." Journal for the Scientific Study of Religion 35, no. 4 (1996): 432. http://dx.doi.org/10.2307/1386419.

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24

Davie, Grace. "Book Review: On Secularization: Towards a Revised General Theory." Theology 110, no. 853 (2007): 53–54. http://dx.doi.org/10.1177/0040571x0711085317.

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25

Dromi, Shai M., and Samuel D. Stabler. "Good on paper: sociological critique, pragmatism, and secularization theory." Theory and Society 48, no. 2 (2019): 325–50. http://dx.doi.org/10.1007/s11186-019-09341-9.

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26

Crowley, Cornelius. "David Martin, On Secularization. Towards a Revised General Theory." Archives de sciences sociales des religions, no. 172 (October 1, 2015): 329. http://dx.doi.org/10.4000/assr.27403.

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27

Levytskyy, Viktor S. "Modernity in the Context of the Discourse on Secularization." Russian Journal of Philosophical Sciences 63, no. 4 (2020): 25–45. http://dx.doi.org/10.30727/0235-1188-2020-63-4-25-45.

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The article considers the problem of the relations between modernity and secularization. The author argues that the discourse on secularization is the most appropriate strategy for modern self-understanding. The discourse itself is not homogeneous. One approach is a classical theory of secularization, which considers the secularization as a universal world-historical process, which passed the stages “modernization – secularization – rationalization.” Other approach is to interpret modern society as a post-secular society, but with relevance to religious ethos. This approach considers Modernity as a unique social reality with a specific type of rationality and a set of behavioral strategies, which were formed as a result of the transformation (secularization) of religious social reality, the center of which was a Christian myth. Accordingly, modernization becomes the result of secularization, and not vice versa, as the proponents of the first approach assumed. The thematization in the discourse on the secularization of a new type of society, which J. Habermas called post-secular society, demonstrates a crisis of principles constituting the Modernity’s foundations. Predictions of the epoch of an irreligious society did not come true, and secular reason is now forced to reckon with other types of rationality and take them into account, including in public space. This situation suggests that we are witnessing the birth of a new form of social reality. Thus, the article concludes: (1) discourse on secularization is recognized as the most adequate strategy of the comprehension of Modernity; (2) secularization should be viewed as a consistent detranscendentalization of Christian social reality; (3) the emergence of a post-secular society indicates fundamental transformations in the field of the most general ideas about the nature of cultural mind and cultural identities.

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28

Meulemann, Heiner, and Alexander W. Schmidt-Catran. "Secularization—Still Going Strong? What Remains When Cross-sectional Differences Are Eliminated from a Longitudinal Analysis." Journal of Religion in Europe 12, no. 3 (2020): 231–59. http://dx.doi.org/10.1163/18748929-01203001.

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The tendency of decreasing religiosity is explained by the theory of secularization through differentiation and pluralization. Using the ess 2002–2016, the impacts of both on church attendance and self-ascribed religiosity are tested, controlling for determinants of religiosity—that is, for belonging (cohort and denomination) and choice (education, urban residence, marriage, parenthood, and employment)—with multi-level models separating between- from within-country effects. Without controls, time negatively affects religiosity: there is a secularization tendency. But controlling for cohort and denomination annihilates this effect and strongly reduces individual-level as well as country-level error variances. Effects of belonging are stronger than those of choice, cohort succession has a negative effect, and religiosity differs between denominations. Differentiation and pluralization have only a few effects between countries and only one within countries such that secularization theory is not confirmed.

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Wahyuni, Dwi. "Melampaui Sekularisasi : Meninjau Ulang Peran Agama di Ruang Publik pada Era Disrupsi." Hanifiya: Jurnal Studi Agama-Agama 4, no. 2 (2021): 87–98. http://dx.doi.org/10.15575/hanifiya.v4i2.12699.

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Is the theory of secularization dead? It seems not. The idea of secularization continues to develop and shows that secularization will never occur totally, but it will not be buried into a failed theory. However, since the world today is already in a reality far different from the era of the emerging secularization theory, secularization must be transcended. Nowadays, the world has entered a period of disruption marked by technological progress due to the Industrial Revolution 4.0. In this era, there have been significant changes in religious life. This article aims to complement the literature review regarding how religion should play a role in the public sphere in the era of disruption so that the benefits of religion can be felt in real life. Data collection was carried out using literature study techniques. Data analysis was carried out using the Miles and Huberman model. The results of this study indicate that religion does not have to be isolated from the public sphere, so far as the public sphere can be a common space to express the various religions that exist and religion is not only understood as symbolic, but is deeper in understanding the authenticity of religion. One important thing to avoid is the domination of one faith or one religious understanding within religion. The dynamics and dialectics of the various religious identities that exist can become cultural assets to build a better public life. Failure to neutralize the domination of one religion or religious understanding in religion in the public sphere will bring the world back to a dark past, full of wars and violence.

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30

Herbert, David E. J. "Theorizing religion and media in contemporary societies: An account of religious ‘publicization’." European Journal of Cultural Studies 14, no. 6 (2011): 626–48. http://dx.doi.org/10.1177/1367549411419981.

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This article argues that a combination of the rapid development and dissemination of media technologies, the liberalization of national media economies and the growth of transnational media spheres is transforming the relationship between religion, popular culture and politics in contemporary societies in ways not adequately accounted for in existing sociological theories of religion (secularization, neo-secularization and rational choice) and still largely neglected in sociological theories of media and culture. In particular, it points to a series of media enabled social processes (de-differentiation, diasporic intensification and re-enchantment) which mirror and counter processes identified with the declining social significance of religion in secularization theory (differentiation, societalization and rationalization), interrupting their secularizing effects and tending to increase the public presence or distribution of religious symbols and discourses, a process described as religious ‘publicization’. These processes have implications for religious authority, which is reconfigured in a more distributed form but not necessarily diminished, contrary to neo-secularization theory. Furthermore, contrary to rational choice theory, the increased public presence of religion depends not only on competition between religious ‘suppliers’, but also on the work done by religions beyond the narrow religious sphere ascribed by secular modernity to religion, in supposedly secular spheres such as entertainment, politics, law, health and welfare and hence has implications for the relationship between politics and popular culture central to cultural studies.

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31

Moore, Deborah Dash. "Wonder of Wonders: Rethinking Religion in Manhattan." Church History 90, no. 1 (2021): 142–45. http://dx.doi.org/10.1017/s0009640721000792.

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God in Gotham issues a challenge: if religion can survive, nay thrive, in Sodom by the Sea, then maybe we need to revise our theory of secularization of the modern world. The book's subtitle articulates its subversive claims: “The Miracle of Religion in Modern Manhattan.” Its alliterative argument suggests a measure of wonder, one of those features of pre-modern life supposedly banished by secularization and the disenchantment of the world.

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32

Bruce, Steve. "Public Religion and Secularization in England: Defending Bryan R. Wilson." European Journal of Sociology 57, no. 2 (2016): 375–84. http://dx.doi.org/10.1017/s0003975616000138.

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AbstractMatthew Wood’s recent article in the European Journal of Sociology is a useful addition to the secularization debate. There is value in studying ways in which religious organizations now attempt to re-enter the public arena and the secularizing consequences of such activity. However, there is no justification for framing that case as an indictment of either Bryan R. Wilson’s original 1966 presentation of the modern sociological secularization theory or the subsequent work of others in the same paradigm. This rejoinder explains Wilson’s apparent assuming rather than demonstrating the declining influence of religious institutions and concludes that his work can be augmented without asserting that he had missed something which fundamentally alters the secularization approach to religious change.

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33

Berzano, Luigi. "Religioni nell'epoca secolare." SOCIOLOGIA E POLITICHE SOCIALI, no. 2 (July 2009): 7–22. http://dx.doi.org/10.3280/sp2009-002002.

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- The permanence of religion, or the return of the sacred, is today a common consideration in every research about advanced modern societies. In the first place, this paper will consider the limits of the weberian theory, which is at the base of every model of secularization and, as such, is now less significant for interpreting the present religious transformations. Secondly, it will discuss the concept of postsecular age, recalling Durkheim's theory of "transfer of the sacred". The term post-secular here does not imply that secularization processes are finished. On the contrary, these processes are such that they highlighted relevant cultural phenomena capable to connect world and experience, history and knowledge of religions, precisely on the very ground of disenchantment and secularization. Finally the author shows an example of classification of fields in which we find new religious needs that, paraphrasing classical theology, could be defined as "preambula fidei" of the post-secular time.Keywords: modernity, secularism, post-secular society, sacred, preambula fidei

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34

Sutarya, I. Gede. "Sekulerisasi Yoga dalam Pariwisata Bali." PARIWISATA BUDAYA: JURNAL ILMIAH AGAMA DAN BUDAYA 3, no. 2 (2018): 9. http://dx.doi.org/10.25078/pba.v3i2.606.

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<p>Yoga is a search for tourists in Bali tourism which is spread in some destinations in Bali such as in Ubud, Seminyak and Sanur. This search for yoga is a form of health search that is different from the purpose of yoga to achieve moksha (eternal happiness). This gap raises research questions about the form of yoga secularization in Bali tourism. This article reviews the form of yoga secularization in Balinese tourism according to the theory of historical materialism which states that the basic principle of change is matter. This article is based on qualitative research carried out in series in 2016 and 2017. The result is that the form of yoga secularization in Balinese tourism occurs through changes in orientation to health, changes in yoga techniques to healing techniques, exchange with money, and the use of science-technology. Changes are forms of secularization in yoga.</p>

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35

Chorell, Torbjörn Gustafsson. "Incomplete Secularization of History: Ethan Kleinberg and Hayden White." Journal of the Philosophy of History 14, no. 1 (2019): 27–46. http://dx.doi.org/10.1163/18722636-12341416.

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Abstract According to the displacement model of secularization, religious-theological concepts, themes, and values have been reinterpreted in non-religious contexts without fully dispensing with the religious content. Secularization is thus incomplete. The incomplete secularization argument can be used as a lens through which to read Ethan Kleinberg’s deconstructive approach to the past. In his narrative, as reconstructed here, deconstruction promises to bring us closer to a secular relationship to the past than the ontological realism Kleinberg says still dominates contemporary historical theory. By contrasting Kleinberg’s analysis with Hayden White’s, whose oeuvre can be read as structured by the idea of incomplete secularization and a wish to liberate history from religious themes in order to enable a direct confrontation with meaninglessness, I argue that Kleinberg’s deconstructive approach does not fulfill its promise. Rather, it opens up a post-secular historiography in which religious themes might find a place at the very heart of historical reasoning.

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36

Kleiman, Michael B., Nancy Ramsey, and Lorella Palazzo. "Public Confidence in Religious Leaders: A Perspective from Secularization Theory." Review of Religious Research 38, no. 1 (1996): 79. http://dx.doi.org/10.2307/3512542.

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37

Johnson, Kenneth D. "Enemies, Foes, and ISIL: The Secularization of Just War Theory." Telos 2018, no. 183 (2018): 213–20. http://dx.doi.org/10.3817/0618183213.

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38

LATRÉ, STIJN. "JEAN-CLAUDE MONOD AND THE HISTORICAL HERITAGE OF SECULARIZATION THEORY." Bijdragen 71, no. 1 (2010): 27–50. http://dx.doi.org/10.2143/bij.71.1.2046946.

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39

Hoeveler, Diane Long. ""The Secularization of Suffering: Toward a Theory of Gothic Subjectivity"." Wordsworth Circle 35, no. 3 (2004): 113–17. http://dx.doi.org/10.1086/twc24044979.

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40

Gould, G. "Secularization: In Defence of an Unfashionable Theory. By STEVE BRUCE." Journal of Theological Studies 62, no. 1 (2011): 432–33. http://dx.doi.org/10.1093/jts/flr019.

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41

McLENNAN, GREGOR. "SECULARIZATION: IN DEFENCE OF AN UNFASHIONABLE THEORY by Steve Bruce." New Blackfriars 93, no. 1043 (2011): 126–29. http://dx.doi.org/10.1111/j.1741-2005.2011.01462_7.x.

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42

Pecora, V. P. "Secularism, Secularization, and Why the Difference Matters." Genre 44, no. 1 (2011): 55–74. http://dx.doi.org/10.1215/00166928-1001139.

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43

Mittmann, Thomas. "The Lasting Impact of the ‘Sociological Moment’ on the Churches’ Discourse of ‘Secularization’ in West Germany." Journal of Religion in Europe 9, no. 2-3 (2016): 157–76. http://dx.doi.org/10.1163/18748929-00902006.

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This paper focuses on the effect of the religious sociology on the churches’ discourse of “secularization.” The research results refer to transformations within the Catholic and Protestant Church(es) in West Germany since the 1950s. At this point the purpose is not to give comprehensive insight into that topic. Rather, a few general trends are to be considered here. The secularization discourses within the West German Churches can be described as a periodization with three stages. In the period from 1945 to the late 1950s “secularization” was used to give an orientation after the devastating experiences of the Second World War. The concept was at that stage most understood in the classical meaning of a religious decline. “Secularization” was the mirror-image of past, present, and more importantly, the future. The chance of a religious revival on the one hand and the fear of a godless communism on the other hand were the main topics of the secularization discourse in the postwar period. In the 1960s we can find a kind of “theologization” of “secularization.” Based on the work of theologians such as Dietrich Bonhoeffer, Paul Tillich, and Friedrich Gogarten it was the aim to integrate a changed understanding of “secularization” in the sense of a necessary “Verweltlichung” or “Weltlichkeit” into a “modern” and future oriented church model. The churchly debate was influenced and inspired by the general politicization of the West German society. The third period began in the 1970s, but was fully developed in the 1980s. The secularization discourse followed the trend of a scientification of the Churches. The definition of “secularization” was more and more affected by sociological patterns and the theological dimension moved into the background. The churchly discussion benefited primarily from the extension of Church Sociology to Sociology of Religions. This impact of the “sociological moment” improved the future prospects of the Churches, as long as they were willing to adapt to modern society by changing their symbolic, ritual, and institutional form. Already, at the end of the 1970s the first indications of a changed perception of the significance of religion were seen. This also involved attempts to replace the theory of secularization with more plausible accounts of the future of religion.

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Fox, Jonathan. "Is it Really God's Century? An Evaluation of Religious Support and Discrimination from 1990 to 2008." Politics and Religion 7, no. 1 (2013): 4–27. http://dx.doi.org/10.1017/s1755048313000230.

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AbstractThis study uses data from the Religion and State Round 2 dataset to examine the trends in religious discrimination and religious support between 1990 and 2008, finding a statistically significant increase in both variables. These findings are based on a longer time span and more comprehensive variables than previous studies, remain constant when controlling for world region and majority religion, and predate the events of September 11, 2001. This undermines the aspects of secularization theory which predict a decline in religion's public influence. Furthermore, economic development, one of the processes predicted by secularization theory decrease religion's public influence, is correlated with increased religious discrimination and support.

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Grad, Paweł. "Rzymski racjonalizm. Teoria piśmienności przeciwko teorii sekularyzacji." Przegląd Humanistyczny 61 (September 4, 2017): 125–0. http://dx.doi.org/10.5604/01.3001.0010.4151.

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My article undermines one of the secularization theory theses and a post-secular paradigm based on it by means of the literacy theory. The studies on literacy and orality allow us to question the thesis that secularization and rationalization of religion consists in the transition from gesture and ritual based communication to verbal communication. Contrary to this theory of Jürgen Habermas, I claim that lingualisation and codification of the sacred by the medium of writing is a standard way of the historical development of religion, which seeks to preserve its integrity under the pressure of a historical change, including the secularization pressure The threat of emergence of contradictory interpretations, competing with each other, is a direct cause of the canonization of religion, and thus its “rationalization” – this phenomenon is described in the second paragraph. We can illustrate them well on the example of Catholic Counter-Reformation, which I do in the third paragraph. As a result of these considerations, the picture of the literate religion emerges which presents it as a legal system regulating forms of life rather than as a collection of symbols expressing pre-rational beliefs. Such an approach requires verification of the assumptions of the post-secular project, which I do in the last paragraph.

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Hokka, Jenni. "An instance of secularization? The Finnish online discussion of the issue of same-sex marriages." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 80–98. http://dx.doi.org/10.30674/scripta.67434.

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In October 2010 one of Finland’s four national TV channels aired a panel discussion dealing with gay and lesbian rights in society. Among the debaters were members of parliament from various parties, well-known actors and other public figures, as well as a priest, a bishop and other religious spokespeople. Afterwards, a great number of people publicly expressed their views on same-sex marriages. The ways the Lutheran Church treated the same-sex couples, as well as the reasons and outcomes of a vast number of resignations from the Church were discussed, particularly in the online discussion forums. The public discussion spread rapidly, especially through the social media. Resignations from the Church are often perceived as a clear sign of the decline of religious beliefs and practices, which is an integral aspect of the secularization process. But lately the whole notion of a secularization of society has been questioned and a growing number of researchers have stated that the concepts of resacralization, desecularization, or a resurgence of religion would actually better describe the current situation than the theory of secularization. The aim of this article is to examine whether the concept of secularization still has some explanatory power at least in the Nordic countries. Another aim is to contemplate what kind of knowledge this special case has to offer when rethinking secularization.

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Vericat, José. "Le Veau d'Or L'expérience de la sécularisation et le labyrinthe religieux espagnol." Social Compass 33, no. 4 (1986): 401–18. http://dx.doi.org/10.1177/003776868603300405.

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The author proposes an interpretation of the religious trans formations of Spanish society, basing himself on a critical approach to the theory of secularization. In order to do this, I evoke the critical point captured by the concept of rationalization, itself linked to the idea of a segmentation of spheres of existence. But, for his part, the author says that what brings into relief th idea of secularization is not so much a segmentation of existence and a marginalization of religion, but much rather a metabolism of the religious ans of social interaction.

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Woo. "A Flexible Indeterminate Theory of Religion: Thinking through Chinese Religious Phenomena." Religions 10, no. 7 (2019): 428. http://dx.doi.org/10.3390/rel10070428.

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This essay explores a few of the reasons for the failure of Western theories to capture Chinese religious experiences. It will include Durkheim’s insight that “The sacred … is society in disguised form” and variants of secularization theories in contrast to Confucian ones, especially Xunzi’s theory about ritual, read as representative of religion. This article will examine the impossibility of asserting a straightforward claim, without exception, that could capture the three thousand years of historical and contemporary diversity manifested by the three institutional religions (Confucianism, Daoism, and Buddhism), the continuous formation of popular religious movements, ever developing sectarian groups, and pan-Chinese quasi-religious practices like ancestor veneration, divination, healing practices and the like. The study will start by looking at variable categories used in the study of different religions, the similarities in assumptions among the three institutional religions such as the “good” and self-cultivation, and the central place of secularization theory in the contemporary study of Chinese religions. A theoretical orientation of both flexibility and indeterminacy is suggested based on indigenous ideas.

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Kuzmina, E. V., and A. V. Tokranov. "METODOLOGICAL BASIS OF THE CLASSICAL THEORY OF SECULARIZATION AND ALTERNATIVE APPROACHES." KAZAN SOCIALLY-HUMANITARIAN BULLETIN 9, no. 2 (2018): 38–43. http://dx.doi.org/10.24153/2079-5912-2018-9-2-38-43.

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Babik, Milan. "Beyond Totalitarianism: (Re)Introducing Secularization Theory to Liberal Narratives of Progress." Politics, Religion & Ideology 13, no. 3 (2012): 289–309. http://dx.doi.org/10.1080/21567689.2012.700281.

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