Globalization of Religion

Learning Outcomes:
At the end of the lesson, the students should be able to:
 Understand how scholars have approached the relationship between Religion and
Globalization.
 Explain how globalization affects religious practices and beliefs
 Grasp the nuances, strengths, and weaknesses of the theses on secularization and the
resurgence of religion
 Equip students with 21st century learning and develop higher order thinking skills that will
lead towards a deeper understanding of the Globalization of Religion.
Definitions and Meaning of Religions
Religions have been diversely defined, both academically, by theorist in
the field of social science, and subjectively by people who engage in it.
Religion – a unified system of beliefs and practice related to faith, the sacred,
higher moral values.
Secularization – diminishing role of religion in the society
The globalization of religion refers to the process by which religious beliefs,
practices, and institutions are becoming increasingly interconnected and
influential on a global scale. As globalization facilitates greater communication,
migration, and cultural exchange across borders, religious ideas and traditions
are spreading beyond their places of origin and impacting diverse societies
worldwide.
 Globalization of
Religion –
intermingling of
universal and local
religious beliefs.
 The Concept of Religion
In its spiritual sense
idea of transcendence, relation to sacredness/ holiness, relation of people to the
ultimate condition of existence
In its material sense
Beliefs capable of motivating individuals/group to mobilize to achieve political goals,
suppress mass actions as a tool of repression.
With this understanding in mind on the two aspects of how religion is defined, we proceed
to the two broad and main arguments about the state of religion in the context of
globalization. First is the secularization paradigm where religion has been viewed to have
lost its influence to some extent with the advent of modernization, and the religious
resurgence thesis where modernization has caused a backlash and urged society to seek
refuge in religion due to the imposition of liberal and Western values that are incompatible
with people’s culture, belief and identity.
 Religious globalization is not a new phenomenon, as religions have
historically expanded through trade, conquest, and missionary activities.
However, in the contemporary context, technological advancements,
international travel, and the rise of social media have accelerated the
dissemination of religious information, leading to new dynamics and
challenges.
This phenomenon has several key aspects:
1. Transnational Religious Networks: Globalization has enabled the formation
of transnational religious networks, linking believers, religious leaders, and
organizations across different countries and continents. These networks
facilitate information exchange, religious education, and cooperation on
shared religious goals.
2. Migration and Diaspora Communities: Globalization has led to increased
migration, resulting in the establishment of diaspora communities around
the world. These communities often preserve and propagate their
religious identities, contributing to the global spread of various faiths.
3. Religious Media and Technology: The internet and social media platforms
have become powerful tools for religious outreach and communication.
Religious organizations and individuals use digital platforms to share
religious teachings, engage with followers, and expand their global reach.
4. Interfaith Dialogue and Encounter: Globalization has facilitated greater
interfaith dialogue and encounter. People from different religious
backgrounds come into contact more frequently, fostering opportunities
for understanding, tolerance, and collaboration.
5. Religious Syncretism and Hybridization: The encounter of different religious
traditions in a globalized world can lead to religious syncretism and
hybridization, where elements from various faiths blend to form new
religious expressions.
6. Religious Tourism: Globalization has led to an increase in religious tourism,
with people traveling to visit sacred sites, pilgrimage destinations, and
religious events, promoting cultural exchange and spiritual exploration.
7. Global Religious Movements: Some religious movements have gained
international prominence, attracting followers and support beyond their
countries of origin. These movements often address global issues and
advocate for social and political change.
8. Challenges to Tradition and Authority: The globalization of religion can
challenge traditional religious authorities and practices. Modern believers
may encounter diverse interpretations and face choices between preserving
traditional practices and embracing globalized religious trends.
9. Ethical and Human Rights Concerns: The globalization of religion raises ethical
and human rights concerns when religious beliefs and practices clash with
universal human rights principles, such as gender equality and LGBTQ+ rights.

Overall, the globalization of religion is a complex and multifaceted phenomenon

that impacts individuals, societies, and geopolitical dynamics. It presents
opportunities for cultural exchange, understanding, and cooperation, but also
poses challenges related to identity, tolerance, and coexistence in an increasingly
interconnected world.
 On one end, globalization has affected religion in various ways. (1) It
paved way of the rise of religious nationalism, (2) turn of religion into
public life, (3) the proliferation of international terrorism, (4) the increase
of religiosity. (Roudometof, 2014).
 First, globalization gave rise to religious nationalism that came about
after the Second World War. For example in the Philippines crafting the
law is sometimes anchored on the lawmakers belief in Christianity. In
2018, a National Bible Day was declared as a special working holiday.
 Next, globalization led to the turn of religion into public life as a reaction
to post – World War II modernism. The often forceful entrance of
religious traditions, such as the Catholic liberation theology and Islamic
fundamentalism, from private sphere into public life (Casanova, 1994)
 Third, globalization affected the proliferation of international
terrorism. For one religious extremism – a large of political violence
anchored on the belief that a Supreme being grants violence in the act of
Glorifying one’s faith (Martin, 2017) – has become a central issue faced by
the global community.
Extremists believe that it is their duty to fulfill God’s Will through
violence. In 2017, the Islamic state of Iraq and Syria (ISIS), a known
extremist group, triggered the locals Mindanao to launch the Marawi
Siege for five months.
Finally, globalization prompted the increase of individual religiosity.
Brought about by the individual’s need to rely on his or her belief and
relationship with the supreme being.
 Global migration also influences religion, because of migration. Globalization has
forced the appearance of religious traditions in places monitory (Roudometof, 2014)
 This is called the Deterritorialization of religion. Deterritorialization is a cultural
feature that blurs the lines between characteristic of migration amidst globalization.
 Global migration also resulted in what Campbell (2007) called the Eaternization of
the West. The which is the starting point for the spread of world religions, is now
the recipient of a new system of beliefs from the East.
 On the other end, religion is influenced by global trends and impulse and is forced
to respond to new found situations (Roudometof, 2014). One good example is the
use of social media as tool for evangelization. American Evangelists Joel Scott
Osteen and Kirk Thomas Cameron make use of facebook and other social media
platforms to spread their beliefs.
The interaction of region and culture resulted in a global-local religion.
(Roudometof (2014) developed a model of four distinct glocalization –
indigenization, vernacularization, nationalization, and transnationalization.
1. Vernacularization – refers to blending of universal religions with local
languages. For instance, Arabic is used as Islam’s sacred language even
outside the Arab world, while Greek and Latin remains to be the primary
languages of Christianity.
2. Indigenization – transform a universal religion to suit the specifics of a
particular ethic group. An example is the practice of Islam by various ethnic
groups in the Zamboanga peninsula.
3. Nationalization – constructs a link between the nation and church. The
Philippines Independent Church, an independent Christian denomination, is
an example of a national modifiers to their religious identification.
4. Transnationalization – has complemented religious nationalism
by focusing groups on identifying specific religious traditions of real or
imagined national homeland. Iglesia ni Cristo is one good example of
this. This Christian organization is national in scope but it has
international reach that is easily identified as Filipino in its roots and
central authority.
 The globalization of religion brought two opposing result. Starting
from the late 20th century, religion has been a source of globe conflict
and peace.
 In Britain, Muslim were linked to the jihadist attack in June 2017 on
the London Bridge.
 Jewish extremist in Israel were accused of targeting and beating
Palestinians also in June 2017.
 The American-based organization New Christian Right questioned
the teaching of evolution in school in the same year.
 Juergensmeyer (2014) claims that the conflicts are about identity
and economics and privilege and power.
 Osama bin Laden’s attack on the World Trade Center in 2001 was
triggered by the American exploitation of the oil reserves of the
Middle East, but the jihadist warriors carried out the attack for they
were willing to be martyred in the name of Allah.
 The Marawi City siege in which the ISIS - Maute group alliance was
responsible, was the small group’s quest for Bangsamoro identity and
power over its exclusive jurisdiction.
 Secularization: Consequence of Modernization
Secularization - refers to the belief that religion would lose its significance with
economic development and modernization.
The thesis can be traced back to the classical works of Auguste Comte,
Max Weber, Emile Durkheim and Karl Marx who posited that modernization
involves a decline of religiosity among societies and providing different
explanations as to why this will occur.
Auguste Comte – one of the first theorist of secularization, posited that
society undergoes three stages: theological stage, metaphysical stage, and the
positivist/scientific stage.
Max Weber – argues that the men will undergo modernization which is a
process of the disenchantment of the universe with the replacement of
bureaucratization, rationalization, and secularization.
Emile Durkheim – He argues that the individualization of the societies
breaking the bonds of community.
Karl Marx – views religion as the opium of the people created by the material
conditions. Marx believed that religion would have no place in a communist
society where all individuals are treated equally with the eradication of class
division and the existence of the state.

Tschannen (1991) Secularization Paradigm - is a theoretical framework that

suggests a decline in the significance and influence of religion in modern
societies. The paradigm posits that as societies undergo modernization and
industrialization, religious beliefs, practices, and institutions will progressively
lose their importance, and secular values and institutions will gain prominence.
 The secularization paradigm, as proposed by sociologists like Peter L.
Berger and James A. Tschannen, encompasses several core concepts that
characterize the process of secularization in modern societies. Among these
concepts, three key elements stand out:
1. Differentiation refers to the process of separating various societal
institutions and functions from religious influence. As societies
modernize, they undergo a differentiation of social spheres, with religion
becoming less integrated into areas such as politics, education, law, and
economics. In a differentiated society, religious authority and values are
no longer the primary guiding forces in these domains.
2. Rationalization: Rationalization is closely linked to secularization and refers to the
shift from traditional, religious explanations of the world to rational, scientific,
and empirical explanations. With modernization, scientific and rational thinking
become more dominant, leading to a decline in the belief in supernatural forces
and religious dogmas. Rationalization is often associated with the disenchantment
of the world, where natural phenomena are understood through scientific
principles rather than ascribed to divine or spiritual causes.
3. Worldliness: Worldliness, in the context of secularization, refers to a focus on the
material world and earthly matters, rather than on spiritual or otherworldly
concerns. As societies become more secularized, there is a trend toward
emphasizing the here and now, with a decreased emphasis on the afterlife or
transcendent realms. Worldly pursuits, such as economic prosperity, technological
advancements, and individual achievements, gain prominence over religious piety
or asceticism.
 These three core concepts work together to shape the process of
secularization in modern societies. As differentiation occurs, religious
authority retreats from various social domains, allowing rationalization to take
center stage as the primary mode of understanding the world. This
rationalization, in turn, contributes to the worldliness of societies, where
secular values and material concerns become increasingly influential.

It is important to note that the secularization paradigm is a theoretical

perspective and has faced criticism and challenges from scholars who argue
that religion remains resilient and continues to play significant roles in various
societies. Nonetheless, these core concepts provide a framework for
understanding historical and sociological trends related to the changing role of
religion in modernity.
Gorski(2000)’s Four Basic Positions in
Understanding the theories
Gorski follows the same emphasis on differentiation as the uniting
concept across the paradigm of secularization. He provides an understanding
of theories into four basics positions:
1. The Disappearance of Religion Thesis: This position asserts that modernity
and secularization will inevitably lead to the disappearance or extinction of
religion. Proponents of this view argue that as societies become more
modern and rational, religious beliefs and practices will decline and
eventually fade away. They see secularization as an irreversible process
that will replace religion with other forms of belief or worldview.
Gorski(2000)’s Four Basic Positions in
Understanding the theories
2. The Decline of Religion Thesis: The decline of religion thesis acknowledges
that religion may lose its dominant position in society as modernization
progresses, but it does not predict its complete disappearance. This position
suggests that religious influence and institutional power may diminish, but
religion will continue to exist in some form, albeit in a less prominent role.
3. The Privatization Thesis: The privatization thesis contends that
modernization leads to the confinement of religion to the private sphere of
individual belief and practice. In this view, religion is separated from the
public and political domains, becoming a personal matter rather than a social
or collective force. It may be practiced in homes, places of worship, or within
one's conscience, but it is excluded from influencing broader societal issues.
4. The Transformation Thesis: The transformation thesis posits that
modernity and secularization bring about changes in religious institutions
and beliefs rather than their disappearance. This position acknowledges
that religion may adapt and transform in response to modern conditions. It
may take on new meanings, practices, and organizational structures while
remaining relevant in people's lives.
 Goldstein(2009)’s Unilineal Conception of
the Secularization Process
Goldstein on the other hand, focuses on and questions the unilinear
conception of the secularization process. He identifies three different camps
within the old secularization paradigm;
1. Functionalists view secularization as a natural consequence of societal
development and modernization. They argue that as societies progress and
become more complex, they rely less on religious institutions and beliefs to
fulfill traditional functions.
2. Phenomenologists take a more nuanced approach to secularization, focusing
on the subjective experiences and meanings of religion for individuals. They
explore how religious beliefs and practices are transformed or reinterpreted
in the context of modernity.
3. Dialectic theorists propose a more complex and dialectical view of
secularization. They see secularization as a dynamic and interactive
process involving both the decline and persistence of religion.
Dialectic theorists acknowledge that religion may experience challenges
and declines in certain aspects, such as institutional authority or public
influence. However, they also recognize that religion can adapt, transform,
and even reassert itself in response to modernity's challenges. Dialectic
theorists often explore the interplay between secularization and religious
revival or the emergence of new religious movements in modern societies.
The resurgence of Religion in the Context of
Globalization
One of the most prominent works on the resurgence of religion is the
clash of civilization thesis of Samuel Huntington (1993). He argues that the
fundamental source of conflict that will dominate the global politics will be
cultural and not primarily economic or ideological. Huntington describes the
politics of civilizations where “the peoples and governments of non-Western
civilizations no longer remain the objects of history as target of Western
colonialism but join the West as movers and shapers of history”
He defines civilizations as cultural entities which are differentiated from
each other by culture, tradition, language, and history, and divides the world
into the Western, Confucian, Japanese, Islamic, Hindi, Slavic-Orthodox. Latin
America and African civilizations.
 Azzouzi (2013)- the resurgence of religion is the
consequence of globalization
Azzouzi reaffirms the clash of civilization thesis and argues the revival
and resurgence of religion as a consequence of globalization. Religion acts as
a resistance against the adverse effects of globalization, especially how Islam
constituted a challenge due to the incompatibility of Islamic norms and beliefs
to the liberal aspects of globalization.
Globalization and its defining feature of hybridization or world cultures
and world religions, he argues, failed to be actualized and have even
strengthened religious identities that cannot intermingle or hybridize – such
as in the case with Islam and Christianity, also with Islam and globalization,
thus inclining them towards competition and clashes.
 Criticisms:

1. Amartya Sen (1999) shares the same criticism of the inadequate recognition
of Samuel Huntington of the heterogeneities with cultures. He emphasizes
diversity as as essential feature of most of the cultures in the world, including
Western civilization.
Sen’s criticism are in line with his arguments against the “ Asian values”
thesis that Asian societies traditionally value discipline over political freedom
and democracy. He emphasized the lack of real basis for the claim as well as the
particular reference to East Asia which is often generalized as “ Asian values” in
its entirely. Such generalization exposes the failure to recognized the diversity
and variation among Asian cultures and even within East, South, and Southeast
Asian cultures where “ there is no homogenous worship of order over freedom
in any of these cultures.
 Criticisms:
2. Edward Said cites Eqbal Amad and his articles in (1999 as cited in Said,
2005) who criticized the religious right constituted by fanatical and
absolutists tyrants promoting an Islamic order reduced to a penal code,
stripped of its humanism, aesthetics, intellectual quests and spiritual
devotion.
Edward Said’s problems of the conceptualization of civilization and
identities of Huntington into what they are not.
 Summary Conclusion
Under the contemporary world, the globalization of religion has witnessed
both transformative and challenging effects. Globalization has facilitated the spread
of religious beliefs, practices, and communities beyond national borders, resulting in
increased religious diversity and interconnectivity. As a result, individuals now have
access to a wide range of religious traditions, leading to cross-cultural interactions
and religious syncretism. the globalization of religion has also sparked tensions and
conflicts, as different religious worldviews collide and compete for adherents and
influence. Issues of religious extremism, intolerance, and identity politics have
emerged, leading to cultural clashes and polarization. Overall, the globalization of
religion is a complex phenomenon that requires thoughtful navigation to harness its
potential for positive outcomes. By fostering dialogue, promoting tolerance, and
leveraging the positive aspects of religious globalization, societies can strive towards
greater understanding, cooperation, and harmony in the contemporary world.