Changes

[[File: Blue Marble.jpg|right|175px|thumbnail|[[Atheism]] is in [[Global atheism|decline worldwide]], with the number of atheists falling from 4.5% of the world’s population in 1970 to 2.0% in 2010 and projected to drop to 1.8% by 2020.<ref>[https://www.cnsnews.com/news/article/global-study-atheists-decline-only-18-world-population-2020 Global Study: Atheists in Decline, Only 1.8% of World Population by 2020]</ref> See: [[Global atheism statistics]] ]]

[[File: Blue Marble.jpg|right|175px|thumbnail|[[Atheism]] is in [[Global atheism|decline worldwide]], with the number of atheists falling from 4.5% of the world's population in 1970 to 2.0% in 2010 and projected to drop to 1.8% by 2020.<ref>[https://www.cnsnews.com/news/article/global-study-atheists-decline-only-18-world-population-2020 Global Study: Atheists in Decline, Only 1.8% of World Population by 2020]</ref> See: [[Global atheism statistics]] ]]

'''Desecularization''' is the process by which [[religion]] reasserts its societal influence though religious values, institutions, sectors of society and symbols in reaction to previous and/or co-occurring [[secularization]] processes.<ref>''Religion and the State in Russia and China: Suppression, Survival and Revival'' by Christopher Marsh, 2011, page 11 (Christopher Marsh cites the definitions of desecularization given by Peter L. Berger and Vyacheslav Karpov)</ref> Desecularization can also occur through [[Divine Providence|providential]] acts of [[God]] and in reaction to God granting [[Christian]]'s prayers.<ref>

'''Desecularization''' is the process by which [[religion]] reasserts its societal influence though religious values, institutions, sectors of society and symbols in reaction to previous and/or co-occurring [[secularization]] processes.<ref>''Religion and the State in Russia and China: Suppression, Survival and Revival'' by Christopher Marsh, 2011, page 11 (Christopher Marsh cites the definitions of desecularization given by Peter L. Berger and Vyacheslav Karpov)</ref> Desecularization can also occur through [[Divine Providence|providential]] acts of [[God]] and in reaction to God granting [[Christian]]'s prayers.<ref>

*[http://www.jesus.org.uk/blog/radical-christian-history/miracles-seen-china-revival Miracles seen in China revival Published on 20th January 2008]

*[http://www.jesus.org.uk/blog/radical-christian-history/miracles-seen-china-revival Miracles seen in China revival Published on 20th January 2008]

Research indicates that among ethnic minority immigrants religion is a source of group ethnic identification which makes them more resistant to secularization.<ref>[https://www.youtube.com/watch?v=H7vCDeKPRSo Eric Kaufmann - Religion, Demography and Politics in the 21st Century]</ref> In most countries,  with the exception of France, Muslim immigrants have nearly 100% retention rates for the second generation.<ref>[https://www.youtube.com/watch?v=H7vCDeKPRSo Eric Kaufmann - Religion, Demography and Politics in the 21st Century]</ref>

Research indicates that among ethnic minority immigrants religion is a source of group ethnic identification which makes them more resistant to secularization.<ref>[https://www.youtube.com/watch?v=H7vCDeKPRSo Eric Kaufmann - Religion, Demography and Politics in the 21st Century]</ref> In most countries,  with the exception of France, Muslim immigrants have nearly 100% retention rates for the second generation.<ref>[https://www.youtube.com/watch?v=H7vCDeKPRSo Eric Kaufmann - Religion, Demography and Politics in the 21st Century]</ref>

[[File:France location.png|thumbnail|200px|left|French scholars say, [[evangelicalism]] is likely the fastest-growing religion in [[France]] – defying all stereotypes about one of Europe’s most secular nations. In 2011, The number of evangelical churches increased from 769 to 2,068 in 2011.<ref>[http://www.csmonitor.com/World/2012/0712/In-a-France-suspicious-of-religion-evangelicalism-s-message-strikes-a-chord In a France suspicious of religion, evangelicalism's message strikes a chord]</ref> ]]

[[File:France location.png|thumbnail|200px|left|French scholars say, [[evangelicalism]] is likely the fastest-growing religion in [[France]] – defying all stereotypes about one of Europe's most secular nations. In 2011, The number of evangelical churches increased from 769 to 2,068 in 2011.<ref>[http://www.csmonitor.com/World/2012/0712/In-a-France-suspicious-of-religion-evangelicalism-s-message-strikes-a-chord In a France suspicious of religion, evangelicalism's message strikes a chord]</ref> ]]

In 2010, Kaufmann reported that the rate of secularisation flattened to zero in most of Protestant Europe and France.<ref>[http://www.mercatornet.com/articles/view/shall_the_religious_inherit_the_earth/ Shall the religious inherit the earth]</ref>

In 2010, Kaufmann reported that the rate of secularisation flattened to zero in most of Protestant Europe and France.<ref>[http://www.mercatornet.com/articles/view/shall_the_religious_inherit_the_earth/ Shall the religious inherit the earth]</ref>

''See also:'' [[Postsecularism]]

''See also:'' [[Postsecularism]]

Jens Köhrsen), a professor for religion and economics at the Centre for Religion, Economy and Politics (ZRWP)<ref>[https://religionswissenschaft.unibas.ch/de/personen/jens-koehrsen/ Prof. Dr. Jens Köhrsen], University website faculty page</ref>, wrote:  

Jens Köhrsen, a professor for religion and economics at the Centre for Religion, Economy and Politics (ZRWP)<ref>[https://religionswissenschaft.unibas.ch/de/personen/jens-koehrsen/ Prof. Dr. Jens Köhrsen], University website faculty page</ref>, wrote:  

{{Cquote|[ [[Jürgen Habermas]] ] ...argues that a new age, the age of [[Postsecularism|post-secularity]], has begun. Previously vastly secularized societies, like the highly developed countries of Europe, Australia, New Zealand and Canada, would experience a new awareness of religion and attribute a new public role to religion. From now on, religion would constitute a relevant dialogue partner in the public debates of these societies (Habermas, 2008). Moreover, Habermas presents a normative argument about public religion: he recommends that post-secular societies should facilitate religious contributions to the public sphere. Religious reasoning could contribute to public debates about the ethical values of contemporaneous and future societies. Habermas believes that modern societies might find some answers to the moral questions of our time by listening to religion in public debates (Habermas, 2001, 2005, 2006, 2008). A similar position to that of Habermas is proposed by Leclerc (2001) and French sociologist Willaime (2004a, 2004b, 2005[1995]: 76-78, 2008). Willaime observes that even the highly secularized public and political sphere of France is exhibiting a new, more open attitude towards religion. The hypersecularity of France would stimulate a restructuration process of religion. According to Willaime, religion can form an important resource for public debates and be engaged in the identity construction process of individuals and collectives.<ref>[https://edoc.unibas.ch/50856/3/20170119190142_5880ff06238b8.pdf How religious is the public sphere? – A critical stance on the debate about public religion and post-secularity], Draft Version, Jens Koehrsen (Köhrsen). Bielefeld Graduate School in History and Sociology, Germany. École des hautes études en sciences socials, France. Published in: Acta Sociologica 55 (3), S. 273-288.</ref>}}

{{Cquote|[ [[Jürgen Habermas]] ] ...argues that a new age, the age of [[Postsecularism|post-secularity]], has begun. Previously vastly secularized societies, like the highly developed countries of Europe, Australia, New Zealand and Canada, would experience a new awareness of religion and attribute a new public role to religion. From now on, religion would constitute a relevant dialogue partner in the public debates of these societies (Habermas, 2008). Moreover, Habermas presents a normative argument about public religion: he recommends that post-secular societies should facilitate religious contributions to the public sphere. Religious reasoning could contribute to public debates about the ethical values of contemporaneous and future societies. Habermas believes that modern societies might find some answers to the moral questions of our time by listening to religion in public debates (Habermas, 2001, 2005, 2006, 2008). A similar position to that of Habermas is proposed by Leclerc (2001) and French sociologist Willaime (2004a, 2004b, 2005[1995]: 76-78, 2008). Willaime observes that even the highly secularized public and political sphere of France is exhibiting a new, more open attitude towards religion. The hypersecularity of France would stimulate a restructuration process of religion. According to Willaime, religion can form an important resource for public debates and be engaged in the identity construction process of individuals and collectives.<ref>[https://edoc.unibas.ch/50856/3/20170119190142_5880ff06238b8.pdf How religious is the public sphere? – A critical stance on the debate about public religion and post-secularity], Draft Version, Jens Koehrsen (Köhrsen). Bielefeld Graduate School in History and Sociology, Germany. École des hautes études en sciences socials, France. Published in: Acta Sociologica 55 (3), S. 273-288.</ref>}}