Secularization

Secularization is the transformation of a society from close identification with religious values and institutions toward nonreligious values and secular institutions. The secularization thesis refers to the belief that as societies progress, particularly through modernization and rationalization, religion loses its authority in all aspects of social life and governance.[1] The term secularization is also used in the context of the lifting of the monastic restrictions from a member of the clergy.[2]

Secularization refers to the historical process in which religion loses social and cultural significance. As a result of secularization the role of religion in modern societies becomes restricted. In secularized societies faith lacks cultural authority, and religious organizations have little social power.

Secularization has many levels of meaning, both as a theory and a historical process. Social theorists such as Karl Marx, Sigmund Freud, Max Weber, and Émile Durkheim, postulated that the modernization of society would include a decline in levels of religiosity. Study of this process seeks to determine the manner in which, or extent to which religious creeds, practices and institutions are losing social significance. Some theorists argue that the secularization of modern civilization partly results from our inability to adapt broad ethical and spiritual needs of mankind to the increasingly fast advance of the physical sciences.[3]

The term also has additional meanings, primarily historical and religious.[4] Applied to church property, historically it refers to the seizure of monastic lands and buildings, such as Henry VIII's Dissolution of the Monasteries in England and the later acts during the French Revolution as well as by various anti-clerical European governments during the 18th and 19th centuries, which resulted in the expulsion and suppression of the religious communities which occupied them. The 19th-century Kulturkampf in Germany and similar events in many other countries also were expressions of secularization.[5]

Still another form of Secularization refers to the act of Prince-Bishops or holders of a position in a Monastic or Military Order - holding a combined religious and secular authority under the Catholic Church - who broke away and made themselves into completely secular (typically, Protestant) hereditary rulers. For example, Gotthard von Kettler, the last Master of the Livonian Order, converted to Lutheranism, secularised (and took to himself) the lands of Semigallia and Courland which he had held on behalf of the order - which enabled him to marry and leave to his descendants the Duchy of Courland and Semigallia.

In the 1960s there was a dramatic shift toward secularization in Western Europe, North America (especially Québec), Australia, and New Zealand. This transformation was intertwined with major social factors: economic prosperity, youth rebelling against the rules and conventions of society, women's liberation, radical theology, and radical politics.[6]

Background

External video
John Brooke, Ronald Numbers & Lawrence Principe discuss "Science and Secularization", 2012, Chemical Heritage Foundation

Secularization is sometimes credited both to the cultural shifts in society following the emergence of rationality and the development of science as a substitute for superstition—Max Weber called this process the "disenchantment of the world"—and to the changes made by religious institutions to compensate. At the most basic stages, this begins with a slow transition from oral traditions to a writing culture that diffuses knowledge. This first reduces the authority of clerics as the custodians of revealed knowledge. As the responsibility for education has moved from the family and community to the state, two consequences have arisen:

A major issue in the study of secularization is the extent to which certain trends such as decreased attendance at places of worship indicate a decrease in religiosity or simply a privatization of religious belief, where religious beliefs no longer play a dominant role in public life or in other aspects of decision making.

The issue of secularization is discussed in various religious traditions. The government of Turkey is an often cited example, following the abolition of the Ottoman Caliphate and foundation of the Turkish republic in 1923. This established popular sovereignty in a secular republican framework, in opposition to a system whose authority is based on religion. As one of many examples of state modernization, this shows secularization and democratization as mutually reinforcing processes , relying on a separation of religion and state. In expressly secular states like India, it has been argued that the need was to legislate for toleration and respect between quite different religions, and likewise, the secularization of the West was a response to drastically violent intra-Christian feuds between Catholicism and Protestantism. Some have therefore argued that Western and Indian secularization is radically different in that it deals with autonomy from religious regulation and control. Considerations of both tolerance and autonomy are relevant to any secular state.

Definitions

John Somerville (1998) outlined six uses of the term secularization in the scientific literature. The first five are more along the lines of 'definitions' while the sixth is more of a 'clarification of use':[7]

  1. When discussing macro social structures, secularization can refer to differentiation: a process in which the various aspects of society, economic, political, legal, and moral, become increasingly specialized and distinct from one another.
  2. When discussing individual institutions, secularization can denote the transformation of a religious into a secular institution. Examples would be the evolution of institutions such as Harvard University from a predominantly religious institution into a secular institution (with a divinity school now housing the religious element illustrating differentiation).
  3. When discussing activities, secularization refers to the transfer of activities from religious to secular institutions, such as a shift in provision of social services from churches to the government.
  4. When discussing mentalities, secularization refers to the transition from ultimate concerns to proximate concerns. E.g., individuals in the West are now more likely to moderate their behavior in response to more immediately applicable consequences rather than out of concern for post-mortem consequences. This is a personal religious decline or movement toward a secular lifestyle.
  5. When discussing populations, secularization refers to broad patterns of societal decline in levels of religiosity as opposed to the individual-level secularization of (4) above. This understanding of secularization is also distinct from (1) above in that it refers specifically to religious decline rather than societal differentiation.
  6. When discussing religion, secularization can only be used unambiguously to refer to religion in a generic sense. For example, a reference to Christianity is not clear unless one specifies exactly which denominations of Christianity are being discussed.

Abdel Wahab Elmessiri (2002) outlined two meanings of the secularization term:

  1. Partial Secularization: which is the common meaning of the word, and expresses "The separation between religion and state".
  2. Complete Secularization: this definition is not limited to the partial definition, but exceeds it to "The separation between all (religion, moral, and human) values, and (not just the state) but also to (the human nature in its public and private sides), so that the holiness is removed from the world, and this world is transformed into a usable matter that can be employed for the sake of the strong".

Sociological use and differentiation

As studied by sociologists, one of the major themes of secularization is that of "differentiation"—i.e., the tendency for areas of life to become more distinct and specialized as a society becomes modernized. European sociology, influenced by anthropology, was interested in the process of change from the so-called primitive societies to increasingly advanced societies. In the United States, the emphasis was initially on change as an aspect of progress, but Talcott Parsons refocused on society as a system immersed in a constant process of increased differentiation, which he saw as a process in which new institutions take over the tasks necessary in a society to guarantee its survival as the original monolithic institutions break up. This is a devolution from single, less differentiated institutions to an increasingly differentiated subset of institutions.[8]

Following Parsons, this concept of differentiation has been widely applied. As phrased by Jose Casanova, this "core and the central thesis of the theory of secularization is the conceptualization of the process of societal modernization as a process of functional differentiation and emancipation of the secular spheres—primarily the state, the economy, and science—from the religious sphere and the concomitant differentiation and specialization of religion within its own newly found religious sphere". Casanova also describes this as the theory of "privatization" of religion, which he partially criticizes.[9] While criticizing certain aspects of the traditional sociological theory of secularization, however, David Martin argues that the concept of social differentiation has been its "most useful element".[10]

Institutional secularization

For more details on the extensive secularization at the beginning of the 19th century, see German mediatization.

In most Western countries, government, nonprofits, and the private sector have taken over the provision of social welfare but in Germany, secularization has not occurred to the same degree. There are still about 100,000 church-based charitable foundations providing services from preschool education to health care for the elderly, making the two major churches the second largest employers after government. This is funded partly by the churches out of their own revenues, with the balance coming from general tax revenue.

Critics argue that by allowing the churches to play such a major role, the state is breaching its duty of neutrality under Article 4 of the Grundgesetz, and they consider it inappropriate for heavy subsidies to be given to the churches. On their part, the churches see this work as a natural part of their Christian mission.

Current issues in secularization

At present, secularization as understood in the West is being debated in the sociology of religion. In his works Legitimacy of the Modern Age (1966) and The Genesis of the Copernican World (1975), Hans Blumenberg has rejected the idea of a historical continuity - fundamental the so-called 'theorem of secularization'; the Modern age in his view represents an independent epoch opposed to Antiquity and the Middle Ages by a rehabilitation of human curiosity in reaction to theological absolutism. "Blumenberg targets Löwith's argument that progress is the secularization of Hebrew and Christian beliefs and argues to the contrary that the modern age, including its belief in progress, grew out of a new secular self-affirmation of culture against the Christian tradition."[11] Wolfhart Pannenberg, a student of Löwith, has continued the debate against Blumenberg.[12]

Charles Taylor in "A Secular Age" challenges what he calls 'the subtraction thesis' - that science leads to religion being subtracted from more and more areas of life.

Proponents of "secularization theory" demonstrate widespread declines in the prevalence of religious belief throughout the West, particularly in Europe.[1][13] Some scholars (e.g., Rodney Stark, Peter Berger) have argued that levels of religiosity are not declining, while other scholars (e.g., Mark Chaves, N. J. Demerath) have countered by introducing the idea of neo-secularization, which broadens the definition of secularization to include the decline of religious authority and its ability to influence society.

In other words, rather than using the proportion of irreligious apostates as the sole measure of secularity, neo-secularization argues that individuals increasingly look outside of religion for authoritative positions. Neo-secularizationists would argue that religion has diminishing authority on issues such as birth control, and argue that religion's authority is declining and secularization is taking place even if religious affiliation may not be declining in the United States (a debate still taking place).

Finally, some claim that demographic forces offset the process of secularization, and may do so to such an extent that individuals can consistently drift away from religion even as society becomes more religious. This is especially the case in societies like Israel (with the ultra-Orthodox and religious Zionists) where committed religious groups have several times the birth rate of seculars. The religious fertility effect operates to a greater or lesser extent in all countries, and is amplified in the West by religious immigration. For instance, even as native whites became more secular, London, England, has become more religious in the past 25 years as religious immigrants and their descendants have increased their share of the population.[14]

Nation-specific cases

Britain

In Britain, secularization came much later than in most of Western Europe. It began in the 1960s as part of a much larger social and cultural revolution. Until then the postwar years had seen a revival of religiosity in Britain.[15] Sociologists and historians have engaged in vigorous debates over when it started, how fast it happened, and what caused it.[16]

Sponsorship by royalty, aristocracy, and influential local gentry provided an important support-system for organized religion. The sponsorship faded away in the 20th century, as the local élites were no longer so powerful or so financially able to subsidize their favorite activities. In coal-mining districts, local collieries typically funded local chapels, but that ended as the industry grew distressed and the unionized miners rejected élite interference in their local affairs. This allowed secularizing forces to gain strength.[17]

Dominic Erdozain traces the decline in the concept of "interior" sin to the evangelical emphasis in the 19th century on "exterior" vice, especially intemperance. One result was to undermine the soteriology that had inspired the religious boom. Tracing a shift from an "internal" concept of sin to an "external" notion of vice. Thereby it is argued that Evangelicalism created a mechanism that expedited secularization. By 1947, trained social observers from Mass-Observation, reported seeing in everyday life:

religion with God relegated to the background, the stress on everyday actions....Belief in standards of behaviour...a philosophy rather than a theology, a coherent way of life rather than a faith.[18]

China

One traditional view of Chinese culture sees the teachings of Confucianism - influential over many centuries - as basically secular.[19]

Chang Pao-min summarises perceived historical consequences of very early secularisation in China:

The early secularization of Chinese society, which must be recognized as a sign of modernity [...] has ironically left China for centuries without a powerful and stable source of morality and law. All this simply means that the pusuit of wealth or power or simply the competition for survival can be and often has been ruthless without any sense of restraint. [...] Along with the early secularization of Chinese society which was equally early, the concomitant demise of feudalism and hereditary aristocracy, another remarkable development, transformed China earlier than any other country into a unitary system politically, with one single power centre. It also rendered Chinese society much more egalitarian than Western Europe and Japan.[20]

In this arguably secular setting, the Chinese Communist Party régime of the People's Republic of China (in power on the Chinese mainland from 1949) promoted deliberate secularisation.[21]

See also

References

  1. 1 2 "The Secularization Debate", chapter 1 (pp. 3-32) of Norris, Pippa; Inglehart, Ronald (2004). Sacred and Secular. Religion and Politics Worldwide. Cambridge University Press. ISBN 0-521-83984-X; ISBN 978-05-2183-984-6.
  2. ↑ http://www.thefreedictionary.com/secularization
  3. ↑ See text
  4. ↑ Casanova, Jose (1994). Public Religions in the Modern World. University of Chicago Press, pg. 13. ISBN 0-226-09535-5
  5. ↑ Gould, Andrew in: Origins of Liberal Dominance: State, Church, and Party in Nineteenth-century Europe, University of Michigan Press, 1999, p. 82, ISBN 978-0-472-11015-5
  6. ↑ Jeffrey Cox, "Secularization and other master narratives of religion in modern Europe." Kirchliche Zeitgeschichte (2001): 24-35.
  7. ↑ Somerville, C. J. "Secular Society Religious Population: Our Tacit Rules for Using the Term Secularization. Journal for the Scientific Study of Religion 37 (2):249-53. (1998)
  8. ↑ Martin, David (2005). On Secularization: Toward a Revised General Theory. Ashgate Publishing Company, p. 20. ("Parsons saw differentiation as the separating out of each social sphere from ecclesiastical control: the state, science, and the market, but also law, welfare, and education etc.")
  9. ↑ Casanova, Jose (1994). Public Religions in the Modern World. University of Chicago Press, p. 19. ISBN 0-226-09535-5 ("Only in the 1980s, after the sudden eruption of religion into the public sphere, did it become obvious that differentiation and the loss of societal functions do not necessarily entail 'privatization.'")
  10. ↑ Martin, p. 20.
  11. ↑ Buller, Cornelius A. (1996). The Unity of Nature and History in Pannenberg's Theology. Lanham, Maryland: Rowman & Littlefield. p. 95. ISBN 0-822-63055-9; ISBN 978-08-2263-055-5.
  12. ↑ Pannenberg, Wolfhart (1973). "Christianity as the Legitimacy of the Modern Age (1968)". The Idea of God and Human Freedom, Volume 3. London: Westminster Press. pp. 178–191. ISBN 0-664-20971-8; ISBN 978-06-6420-971-1.
  13. ↑ Bruce, Steve. God is Dead: Secularization in the West. (2002)
  14. ↑ Kaufmann, Eric. 2011. Shall the Religious Inherit the Earth: Demography and Politics in the Twenty-First Century. London: Profile Books. Also see www.sneps.net.
  15. ↑ Callum G. Brown, The Death of Christian Britain: Understanding Secularisation, 1800-2000 (2009) pp 170-92.
  16. ↑ Jeremy Morris, "Secularization and religious experience: arguments in the historiography of modern British religion." Historical Journal 55#1 (2012): 195-219.
  17. ↑ Steve Bruce, "Patronage and secularization: social obligation and church support Patronage and secularization: social obligation and church support," British Journal of Sociology (2012) 63#3 pp 533-552.
  18. ↑ Dominic Erdozain, "The Secularisation of Sin in the Nineteenth Century." Journal of Ecclesiastical History 62#1 (2011): 59-88. online
  19. ↑ Berger, Peter (2012-02-15). "Is Confucianism a Religion?". The American Interest. The American Interest LLC. ISSN 1556-5777. Retrieved 2016-03-03. There can be no doubt that Confucianism has been a powerful cultural influence throughout East Asia, providing social and political values not only in China, but in Japan, South Korea and Vietnam. [...] [T]here has been the view of Confucianism as nothing but a secular, perhaps even a secularizing morality.
  20. ↑ Chang, Pao-min (1999). "Corruption and Crime in China: Old Problems and New trends". The Journal of East Asian Affairs (Institute for National Security Strategy) 13 (1, Spring/Summer): 223. ISSN 1010-1608. Retrieved 2016-03-03. quoted in: Bao-Er (2007). China's Child Contracts: A philosophy of child rights in twenty-first century China. Blaxland, New South Wales: The Blue Mountains Legal Research Centre. p. 43. ISBN 9781921300561. Retrieved 2016-03-03.
  21. ↑ See for example: Marsh, Christopher (2011). "Introduction: From Forced Secularization to Desecularization". Religion and the State in Russia and China: Suppression, Survival, and Revival. A&C Black. p. 10. ISBN 9781441112477. Retrieved 2016-03-03. [...] forced secularization is not so easily achieved, and [...] the lengths to which the Soviet and PRC regimes went was insufficient to completely - or even thoroughly - expunge religion from society. [...] [T]hese regimes were willing to go to great lengths to eliminate religion in the name of science and progress, and the outcome at every stage was uncertain.

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