Secularization thesis

Alister McGrath points out that many atheists/agnostics were angry that the secularization thesis failed because religion was "supposed to" disappear.

A 2003 paper published by the John F. Kennedy School of Government at Harvard University entitled The Secularization Debate indicates:

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The seminal social thinkers of the nineteenth century -- Auguste Comte, Herbert Spencer, Emile Durkheim, Max Weber, Karl Marx, and Sigmund Freud -- all believed that religion would gradually fade in importance and cease to be significant with the advent of industrial society. They were far from alone; ever since the Age of the Enlightenment, leading figures in philosophy, anthropology, and psychology have postulated that theological superstitions, symbolic liturgical rituals, and sacred practices are the product of the past that will be outgrown in the modern era. The death of religion was the conventional wisdom in the social sciences during most of the twentieth century; indeed it has been regarded as the master model of sociological inquiry, where secularization was ranked with bureaucratization, rationalization, and urbanization as the key historical revolutions transforming medieval agrarian societies into modern industrial nations. As C. Wright Mills summarized this process: “Once the world was filled with the sacred – in thought, practice, and institutional form. After the Reformation and the Renaissance, the forces of modernization swept across the globe and secularization, a corollary historical process, loosened the dominance of the sacred. In due course, the sacred shall disappear altogether except, possibly, in the private realm.” During the last decade, however, this thesis of the slow and steady death of religion has come under growing criticism; indeed secularization theory is currently experiencing the most sustained challenge in its long history. Critics point to multiple indicators of religious health and vitality today, ranging from the continued popularity of churchgoing in the United States to the emergence of New Age spirituality in Western Europe, the growth in fundamentalist movements and religious parties in the Muslim world, the evangelical revival sweeping through Latin America, and the upsurge of ethno-religious conflict in international affairs3. After reviewing these developments, Peter L. Berger, one of the foremost advocates of secularization during the 1960s, recanted his earlier claims: “The world today, with some exceptions…is as furiously religious as it ever was, and in some places more so than ever. This means that a whole body of literature by historians and social scientists loosely labeled ‘secularization theory’ is essentially mistaken.” In a fierce and sustained critique, Rodney Stark and Roger Finke suggest it is time to bury the secularization thesis: “After nearly three centuries of utterly failed prophesies and misrepresentations of both present and past, it seems time to carry the secularization doctrine to the graveyard of failed theories, and there to whisper ‘requiescat in pace.’”

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Harvard University's Samuel Huntington observed: "The late 20th century has seen the global resurgence of religions around the world" (The Clash of Civilizations, p. 64).

Alister McGrath points out that many atheists/agnostics were angry that the secularization thesis failed because religion was "supposed to" disappear. Peter Berger said that the religiosity of the United States was a big exception to the secularization theory that should have caused social scientists to question the theory.

Failed assumptions and the shock of secular social scientists to a failed theory

Peter L. Berger said that the religiosity of the United States was a big exception to the secularization theory that should have caused social scientists to question the theory.

Douglas S. Winnail wrote:

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Secular leaders and scholars have been surprised by the resurgence of religion, because they put their faith in the assumption that modernization would lead to secularization and to the decline of religion. This idea—the so-called "secularization theory"—is widely accepted in academic and political circles. It assumes that as societies modernize and become more secular, religion will wither away as an archaic and useless branch of knowledge. Their assumption was that if religion became irrelevant, and human beings became more reasonable, they would dwell together in peace and happiness in a modernized world. However, human history did not follow this "reasonable" path to a secular utopia. The closing decades of the 20th century "provide a massive falsification of the idea" that modernization and secularization will lead to a decline in religion. Instead, we are witnessing a massive upsurge in religion around the world (The Desecularization of the World: Resurgent Religion and World Politics, Berger, p. 6). This resurgence of religion has also played a part in an increasing number of violent conflicts around the world. Secular intellectuals and elites have been shocked by this development, because it is proving that their fundamental assumptions about human beings and human society are absolutely wrong! The modern secular notion that religion is archaic and irrelevant has caused many to overlook the importance of religion in human affairs. As a result, they have been taken by surprise by the return of religion. As Peter Berger, one of the world's leading sociologists of religion, wrote: "Those who neglect religion in their analysis of contemporary affairs do so at great peril" (Berger, p. 18). But what has spawned the modern revival of religion, and the spreading rejection of secular society?

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New Atheism as a reaction to the failure of the secularization thesis

The atheist philosopher Dr. Michael Ruse declared concerning new atheist Richard Dawkins' book The God Delusion: "The God Delusion makes me embarrassed to be an atheist."

Richard Osling wrote about the book The Evolution of Atheism: The Politics of a Modern Movement published by the Oxford University Press:

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The tables are turned in a new book, “The Evolution of Atheism: The Politics of a Modern Movement” (Oxford University Press). Journalists: It’s heady stuff to be a hook for news treatment, but worth the effort. The book analyzes atheistic causes in North America over the past century, including its internal schisms and contradictions. The work is based on Canadian author Stephen LeDrew’s doctoral dissertation at York University in Ontario and post-doctoral study in Sweden at Uppsala University’s Center for the Study of Religion and Society. Religion newswriters are well aware that those aggressive “New Atheists” sometimes suggest faith is not just stupid but morally evil or a sort of mental illness, such that parents should be forbidden to infect their own children with it. Journalists may be surprised to learn that for LeDrew and others, this sort of anti-religion thinking is outdated and “utterly out of sync with contemporary social science.” Social scientists long embraced the “secularization thesis,” according to which religion will inevitably decline as modern science advances. But now, says LeDrew, many acknowledge that scenario was “a product of ideology” rather than empirical fact. Thus, the New Atheism could be seen as a promotional effort to defend against “a perceived failure of secularism in practice in late modern society.”... When examined closely, he sees the New Atheism as “secular fundamentalism, a modern utopian ideology” that’s “essentially political.”... To LeDrew, current atheism is much more than a mere critique of religious faith or absence of belief. It “ignores the reservoirs of knowledge offered by the social sciences, which add complexities to our understanding of religion that the New Atheists prefer to ignore, indulging in the kind of willful ignorance that they disparage religion for promoting.” Therefore, it’s “an ideology,” defined as “a schematic or rigid framework of preconceived ideas that shape, and thus distort, understanding.” It must exclude social scientists’ thinking about religion and obscure “social reality.”

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Vox Day's book The Irrational atheist found multiple errors in reasoning and factual errors when it came to the works of new atheist authors.

Limits to secularization

In the Europe of tomorrow, immigration and religious fertility will increase the proportion of committed Christians in Europe, many from the developing world.

John Coffee writing the failure of the secularization theory wrote:

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It has long been believed that secularisation is the inevitable by-product of Modernisation, and that the rise of modern science, pluralism, and consumerism is sure to usher in the decline of religion. This secularisation myth has functioned as a ‘master narrative’, shaping the way we look at the world. It has boosted the self-confidence of generations of non-believers and left believers feeling doomed and outdated. However, in recent years, sociologists of religion have become increasingly sceptical about traditional secularisation theory... Yet despite the rapid dechristianisation of Europe, the late twentieth century witnessed a dramatic resurgence of religion in many other parts of the world. Ever since the Iranian Revolution of 1979, ‘Islamic fundamentalism’ and various forms of religious nationalism have been recognised as a major factor in global politics. In the United States, evangelical Protestants re-emerged as a significant force in the 1970s, and the Religious Right has played a leading role in national politics.[7] In the former USSR and in China, decades of officially imposed secularism were followed by significant desecularisation in the 1980s and 1990s. Eastern Orthodoxy, Islam, traditional Chinese religion, and Evangelical Protestantism flourished as atheistic Marxism declined. And although it rarely registered with the press, the big story in twentieth-century Christianity was Pentecostalism, which from the humblest of beginnings in the first decade of the century grew explosively to become a worldwide movement of perhaps a quarter of a billion people. Even in Europe, the heartland of secularisation, religion refused to do the decent thing and wilt away without a fuss. Pope John Paul II and the Roman Catholic Church played a critical role in the collapse of the Communist regime in Poland, an event that produced a domino effect across Eastern Europe. Communism had set out to supplant Christianity; but the churches were having the last laugh. Even more problematic for secular liberals were the new immigrant communities – Turks, Indians, Pakistanis, North Africans – who failed to see why they should stop taking their religion seriously in order to be good Europeans. Political theorists, a pretty secular bunch, found themselves discussing Islamic headscarves, blasphemy laws, and religious education. Western governments, despairing at their inability to tackle chronic social problems of crime and drug abuse, discovered a new enthusiasm for faith-based charities and community programmes.

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For more information, please see: Growth of Evangelical Christianity in secular Europe

Secularists have been predicting the imminent demise of religion for centuries

Dr. Rodney Stark's in his book The Triumph of Faith wrote:

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People want to know why the universe exists, not that it exists for no reason, and they don't want their lives to be pointless. Only religion provides credible and satisfactory answers to the great existential questions. The most ardent wishes of the secularization faithful will never change that. "Secularists have been predicting the imminent demise of religion for centuries. They have always been wrong—and their claims today are no different. It is their unshakable faith in secularization that may be the most "irrational" of all beliefs." (p. 212).

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Atheist philosopher John Gray on what scares the New Atheists

See also: Desecularization and Global atheism

The economist Tomáš Sedláček (left) and the atheist philosopher John Gray (right) at ZURICH.MINDS 2012

John Gray in his Guardian article entitled What scares the new atheists? wrote:

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The rise of violent jihadism is only the most obvious example of a rejection of secular life. Jihadist thinking comes in numerous varieties, mixing strands from 20th century ideologies, such as Nazism and Leninism, with elements deriving from the 18th century Wahhabist Islamic fundamentalist movement. What all Islamist movements have in common is a categorical rejection of any secular realm. But the ongoing reversal in secularisation is not a peculiarly Islamic phenomenon. The resurgence of religion is a worldwide development. Russian Orthodoxy is stronger than it has been for over a century, while China is the scene of a reawakening of its indigenous faiths and of underground movements that could make it the largest Christian country in the world by the end of this century. Despite tentative shifts in opinion that have been hailed as evidence it is becoming less pious, the US remains massively and pervasively religious – it’s inconceivable that a professed unbeliever could become president, for example. It’s inconceivable that a professed unbeliever could become president of the United States For secular thinkers, the continuing vitality of religion calls into question the belief that history underpins their values. To be sure, there is disagreement as to the nature of these values. But pretty well all secular thinkers now take for granted that modern societies must in the end converge on some version of liberalism. Never well founded, this assumption is today clearly unreasonable.

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See also

• Global atheism
• Atheist population
• Atheism vs. Christianity
• Atheism vs. Islam
• Richard Dawkins and Islamophobia accusations
• Atheism statistics
• American atheism

External links

• Professor Peter Berger on Resurgence of Religion and Decline of Secularization Theory - video