Secular Theory Research Articles

Tromp, Paul. 2024. “In the Shadow of Secularization Theory: Neglected Issues in the Social-Scientific Study of Spirituality.”

Tromp, Paul. 2024. “In the Shadow of Secularization Theory: Neglected Issues in the Social-Scientific Study of Spirituality.”

Can the Scope of Secularization Theory Be Expanded Beyond the Modern‐Christian‐West? Exploring the Alevi Experience in Turkey

AbstractThis study asserts that the secularization theory has the potential to offer insights into the processes of social change experienced by faith groups outside the modern West. The study focuses on the transformation undergone by Alevi groups in Turkey, who are now experiencing a more modern way of life compared to their past. In this qualitative study, data collection was conducted through semistructured interviews during field studies in the cities of Çorum (Turk Alevis) and Tunceli/Dersim (Zaza/Kurd Alevis). Based on the interview findings, the study concludes that the new Alevi generation leads a more modern and at the same time more secular daily life compared to their parents. Therefore, the main assertion of this research is that the classical secularization theory has the potential to provide valuable insights not only for modern societies where Christianity is dominant but also for understanding the transformations occurring within Alevi communities in Turkey.

Irritating the secular: on Peter Berger and Charles Taylor’s theological projects

ABSTRACT The literature that discusses the secularization paradigm is extensive. However, we still know little about revisionist accounts of secularization theory utilized as a proxy for theological projects. Through close reading, I zoom in on two prominent scholars of religious studies and beyond, Peter L. Berger and Charles Taylor, who represent stellar examples of the religiously grounded critique of the secularization paradigm. Berger and Taylor attempted to reconcile contemporary social theory and theology by injecting constitutive theological notions into their alternative constructions of the secular and religious to re-claim the relevance of Christianity in the present. My central proposition is that the gist of their empirical and normative rebuttal of secularization hinges not on sociological or genealogical explanations but on theologically anchored claims. The conceptual comparison of Berger and Taylor’s revisionist works, well-established in the canon of religious studies, reveals parallel strategies and three mutually intertwined theological assertions set to fracture the secularization paradigm: two-tiered ontology, the notion of personhood, and reconceptualization of religion.

The Sea of Faith in Context

This article charts describes the social and theological background to Don Cupitt’s The Sea of Faith . After discussing the immediate context of the series in Margaret Thatcher’s Britain, it goes on to compare Cupitt’s theology with that of the radical theologians of the 1960s, especially the South Bank School including John Robinson. Against the backdrop of different theories of secularisation, it sees the theologians of the 1960s as the last representatives of a ‘national’ Christianity. In distinction, Cupitt’s emphasis on the individual will in The Sea of Faith is seen as much more suited to the social context of his times.

African Liveliness as a Secular Moral Theory: Problems and Prospects

Abstract An important belief in African Traditional Religion holds that everything, both animate and inanimate objects, are imbued with an imperceptible energy known as life force. Since life force is the greatest value, it is the grounds of morality. However, it is undertheorized in contemporary African ethics, with work on personhood and harmonious relationships taking centerstage. I seek to fill this gap in the literature by further developing an entirely secular and naturalistic moral theory of life force that avoids metaphysical controversies and is known as liveliness, which was first gestured at by Thaddeus Metz (2012, 2022). I demonstrate that while a series of objections that Metz levels against liveliness affect teleological versions, they do not apply with equal force to deontological versions. Liveliness, particularly deontological versions, ought to be considered as a contender for the best African moral theory alongside those that focus on personhood or harmonious relationships.

The failure of Islamization policies in Turkey: a “Victory” of Secularization Theory?

ABSTRACT Recep Tayyip Erdoğan’s aim to raise a pious generation has failed to achieve its objectives. On the contrary, relevant academic studies reveal that Turkish society is secularizing. Therefore, the present study seeks to explain the reasons why Erdoğan’s policy of Islamizing Turkish society failed despite him having the whole state apparatus at his disposal. Recent studies argue that this transformation is a reaction to the repressive policies of the Justice and Development Party (Adalet ve Kalkınma Partisi – AKP) and that the dissatisfaction with Erdoğan and AKP has turned into a parallel dissatisfaction with religion. However, this article argues that the secularization debates centering on hot politics are only a small part of the picture and that the modernization process, as the secularization theory claims, is behind the young generations’ disaffection with religion in Turkey. The article argues that Turkey has been experiencing a demographic transition and religious change similar to what occurred in regions where scientific developments, industrialization and urbanization, i.e., modernization, had occurred.

Islamic Eschatology and Prophetic Register: the Divine Source of Pakistan’s Identity

Abstract Despite religion’s ubiquity, its role has long been ignored by international relations scholars. One of the reasons behind ignoring religion’s influence in international politics is the anti-religion sentiments based on the theory of secularization. The belief that religion is a thing of the past has hampered the explanatory prowess of international relations scholarship. This article aims to explain how faith informs Pakistan about its divine role in international politics. It is argued that Islamic eschatology is pivotal in contouring Pakistan’s religious identity which is pivotal to how Pakistan establishes its ties with its arch-rival India. Prophetic register that exists in Pakistan act as a call to action to reform the community on religious bases. This article concludes that the role of religious prophecy must be accounted for to better explain popular religious aspirations that constrain the policy option for policymakers both at the domestic as well as international level.

Age of (152830) Dinkinesh I Selam constrained by secular tidal-BYORP theory

We constrained the age of the main belt binary asteroid system, (152830) Dinkinesh, through secular dynamics and assuming the secondary, Selam, is at equilibrium. We reproduced Selam's current semi-major axis and rotation period and Dinkinesh's current rotation period, starting from the initial conditions of the spin-up fission event. The method presented here includes the secular effects of YORP, BYORP, and tidal interactions, while also allowing for the strengths of these effects to be constrained. Based on this method, we performed a Monte Carlo simulation, which indicates that Selam's age is likely to be sim 1--10 Ma. Derivations for improved equations that describe tidal-BYORP equilibria in binary asteroid systems are also presented in this work. In particular, we derived: (1) a tidal-BYORP equilibrium equation that scales appropriately with the secondary mass and accounts for differences in the primary and secondary densities; and (2) an equation for YORP-driven primary spin stability, with the secondary being at equilibrium.

Космическое христианство Мирчи Элиаде, подходы к интерпретации

The article deals with the construct of cosmic Christianity in Mircea Eliade's project of the history of religion. Links are established with other concepts of the author, such as creative hermeneutics, homo religiosus, the horror of history, etc. Parallels are also drawn with German Idealism, Protestantism, traditionalism, Jungian psychoanalysis, and conservative-revolutionary thought. The criticism of A. Lenel-Lavastin and D. Dubuisson is drawn upon, arguing that the construct of cosmic Christianity can work within a national-conservative synthesis, so that the nation becomes the guarantor of the purity of church tradition. Eliade's method by which he contrasts cosmic Christianity with Judeo-Christian messianism is discussed. As part of the concept of cosmic Christianity the implicit use of the author's original concept of tradition as a virtual chain of initiations is found. Eliade's assembly is viewed through the lens of P. Berger's social constructivism. It is argued that Berger bases his theory of secularization on Eliade's working definition of religion and concept of cosmization. The metaphysical opposition of Eliade's vital immanentism to Berger's transcendentalism is stated. Immanentism is correlated with the traditional and archetypal folk re-evaluation within cosmic Christianity, transcendentalism with the radical and historical interpretation of the Gospel in Lutheran theology. Eliade's history of religion is characterized as a modernist theory, with inherent qualities of M. such as: a desire for a totalizing worldview, an interest in building a synthetic ideology on the border of archaic myth and scientific knowledge, a sense of the removal of the divine and an acceleration of the end of history. A connection is established between Eliade's theory of religion and the metaphysical framework of the "natural" in Modern science and culture. The reality of the sacred is characterized as a living self-organizing system, and its manifestation as a hierophany of the natural. The conclusion is made that the essentialism and naturalism of such metaphysics do not allow the history of religion to transcend the categories of Modern science and culture, which, according to the author of the article, was the goal of Eliade's project.

Role of Religion and Secularism in Shaping Social Values, Norms and Identities in Various Societies and Communities in Egypt

Purpose: The aim of the study was to investigate role of religion and secularism in shaping social values, norms, and identities in various societies and communities in Egypt.
 Methodology: This study adopted a desk methodology. A desk study research design is commonly known as secondary data collection. This is basically collecting data from existing resources preferably because of its low cost advantage as compared to a field research. Our current study looked into already published studies and reports as the data was easily accessed through online journals and libraries.
 Findings: Religion, especially Islam, has historically been a significant influence on social values and norms in Egypt. The government has also played a role in promoting conservative religious interpretations. Egypt's religious diversity and evolving social movements have contributed to a dynamic environment where religion and secularism intersect in shaping societal identities and values.
 Unique Contribution to Theory, Practice and Policy: Social identity theory & secularization theory& religious pluralism theory may be used to anchor future studies on role of religion and secularism in shaping social values, norms, and identities in various societies and communities in Egypt. Encourage interfaith dialogue and initiatives that foster mutual understanding and respect among religious and secular communities. Develop and implement policies that safeguard religious freedom and secularism as fundamental human rights.

The Roles of Religion in Building Resilience among Rural Inhabitants: Evidence from a Case Study in Poland

ABSTRACT This paper investigates whether religion as an important feature of culture affects the formation of personal and social resilience, thus becoming a developmental factor. A questionnaire surveying a sample of 100 rural residents in the Łowicz Diocese in Poland showed that religion was still ‘going strong’, being an enduring element of national and local culture. The results from this Polish Catholic region undermine prevailing secularisation theories. The research shows that faith provides a significantly positive strength needed to cope with daily life, as well as during crisis situations. It enables people not only to ‘survive’ but also to ‘live well and creatively’. It supplies needed continuity and enhances community solidarities. By consolidating resilience, religion gives people’s lives meaning, and augments subjective senses of wellbeing. As a source of social capital, religion mobilises people into joint activities for the parish and local community.

Gerald H. Anderson and the Overseas Ministries Study Center: “Mission Trends” from Postcolonialism to World Christianity

This article introduces the scholarship and administrative accomplishments of Dr. Gerald H. Anderson, longtime Director of the Overseas Ministries Study Center and Editor of the International Bulletin of Missionary Research. Based on his missionary experience in the Philippines, his voluminous writings, and his founding of major missiological organizations, Anderson was central to the reframing of mission studies in the postcolonial era of the last third of the twentieth century. Under his leadership, the Overseas Ministries Study Center (OMSC) became a hub for the emerging network of World Christianity scholarship. Unlike the rigidity of academic institutions caught in the discourse of secularization theory, the OMSC represented a creative liminal space with the flexibility to innovate. Anderson and the OMSC incubated teams of scholars and practitioners who cumulatively formulated a new approach to the study of mission and to the understanding of Christianity as a worldwide rather than Western religion.

Orbital precession in the restricted three-body problem: Exact representations

Analytical representations for the rate of apsidal precession in the planar elliptical restricted three-body problem are considered in the case when the orbit of the disturbing body is external to the orbit of the test particle. Analytical expressions are compared with numerical data obtained during numerous calculations of the precession rate. An analytical expression is obtained for the apsidal precession velocity in the form of a power series with a parameter equal to the ratio of the semi-major axes of the orbits of the test particle and the disturbing planet. It is shown that the analytical expressions for the velocity of the apsidal precession of the particle are reliable only at distances not close to the instability zone near the orbit of the disturbing planet. Near the Wisdom gap, the linear secular theory stops working. A correction empirical formula is proposed for calculating the apsidal precession rate at relatively high (less than 0.5) eccentricities of the particle and the disturbing planet. The proposed formulas are applied to the description of the precession of orbits in real exoplanetary systems.

Violence Against Ahmadiyya as Productive Intolerance: Adressing Jeremy Menchik’s Godly Nationalism

<p>This article examines godly nationalism using the theory of secularism. This connection is based on a shared "we-feeling" rooted in the common belief systems fostered by cooperation between the state and religious organizations (NU, Muhammadiyah, Persis). Jeremy Menchik argues that violence against Ahmadiyya should be viewed as "productive intolerance" rather than merely damaging democracy, as it is intended to protect this religious bond. The concept of godly nationalism has been criticized for neglecting religious freedom as a human right. This concept also overemphasizes macro-level data while failing to explain the local realities experienced by Ahmadiyya. The primary data for this research is Menchik's book titled "Islam and Democracy in Indonesia: Tolerance Without Liberalism,” then, it will be analyzed theoretically by borrowing Jose Casanova's secularism theory. This article found that the absence of secularism discourse throughout his work influenced his stance in understanding the nuances of religious intolerance in Indonesia. According to Menchik, Indonesia is viewed as a moderate country, but not in the form of binary opposition, as seen in the genealogy of secularism in the Western world, where religion is often positioned with certain negative prepositions.</p>

Sociologija religije Hansa Mola: dosezi identitetske teorije religije / Hans Mol’s Sociology of Religion: The Scope of the Identity Theory of Religion

The subject of this paper is the Hans Mol’s sociology of religion, which is also known as the “identity theory of religion”. The aim of the paper is to show Hans Mol’s contributions based on the analysis and critical assumptions of the identity theory of religion. In order to shed light on contemporary social constellations that necessarily imply the presence of religion in the “public sphere”, the paper proves the plausibility and scientific usability of the identity theory of religion in the analysis of religion and its connection with identity, politics and culture. In accordance with the saying, the paper shows that the sociology of religion by Hans Mol in toto should be observed and understood in its own interpretative range. In this sense, identity theory of religion does not represent just one innovative platform for understanding religion as “sacralization of identity”; it must be understood in the context of its methodological and paradigmatic significance for the sociology of religion as a whole. For this reason, the paper highlights the theoretical coordinates of Hans Mol’s sociology of religion, which is found at the intersection of sociological, anthropological and secularization theories of religion.

Radical Distinction of the Secular and the Problem of Violence in the Context of Contemporary Culture’s Philosophical Comprehension

The theory of secularization has long been at the forefront of the philosophical discourse of the 20th century. The secular perception of social processes could not help but influence their dynamics, the decisions made by people at different levels of social life. What is allowed for a person in the world where religions no longer form the basis of social behavior and the centuries-old foundations of social life are considered canceled? The author seeks to analyze previous attempts to comprehend the problem of violence in modern culture through philosophical theories, which regard radical secularization as one of the key characteristics of modernity. At the same time, the author refers, among other things, to the study of various approaches to the problem of moral relativism, including the perspectives of theistic and atheistic philosophy: on the one hand, represented by Radical Orthodoxy of John Milbank and Alasdair McIntyre; on the other hand, postmodernism (Gilles Deleuze and Jean Baudrillard), post-structuralism (Judith Butler), and Freudo-Marxism (Slavoj Zizek). All the above-mentioned philosophers associate radical secularism with the escalation of violence in society. The study identifies the meeting point of perspectives on the problem of violence in secular society: the absence of collectively shared values rooted in the discursive tradition inevitably generates and maintains moral relativism, the prevalence of which is generally proportional to the growth in the level of violence, including latent violence. The article suggests ways to mitigate the risks of secularization and moral relativism and puts forwards an argument for the importance of tradition and community in shaping moral values. The author also emphasizes the importance of considering the role of religion, particularly Christianity, in addressing this issue.

The Prophetic Methods of Teaching: A Legacy of Empowerment and Transformation

Prophet Muhammad (PBUH) embodied a unique and all-encompassing method of imparting the foundational tenets of Islam, which were divinely revealed. His teachings spanned the breadth of human existence, encompassing facets of life, work, coexistence, and human relations, rendering them universally applicable across time and space. As both Allah's messenger and an exemplar for individual Muslims, the Prophet of Islam assumed a dual role. To present him as a paragon in every aspect of life, Muslims are encouraged to delve into the methods he employed for teaching and learning and to thoroughly delve into his Sunnah- his practices and traditions. This approach not only cultivates a comprehensive understanding of his life but also allows for the extraction of profound and invaluable lessons from it. The study delves into the often-overlooked educational pedagogy of Prophet Muhammad (PBUH), whose holistic approach to teaching and learning presents a unique perspective on Islam. Contrasting with the secular educational theories rooted in Western and Eurocentric ideologies, the research explores the multifaceted teaching methods employed by the Prophet of Islam (PBUH) to educate individuals of all ages, backgrounds, and beliefs. Through exploratory research, drawing from Hadith, Sunnah, and the Prophet's (PBUH) Seerah, this study aims to revisit and uncover the diverse teaching methods and techniques employed by Prophet of Islam to nurture and educate his family, friends, companions, and even adversaries. The research provides insights into various aspects, including teaching strategies, applications, stages, and processes. The study initiates a comprehensive overview of the teaching methods and techniques used by the Prophet of Islam as part of his holistic approach to education. This foundational analysis serves as a tool for identifying critical issues that can guide further research in various areas. Ultimately, this research employs a critical analysis to illuminate the diverse teaching methods employed by Prophet of Islam and their relevance within the broader realm of pedagogical education. The study seeks to shed light on the enduring significance of these teaching methods and their potential impact on contemporary education.

Implementation of The Al-Attas’s Islamization on The Impact of Desacralization of Politics

Desacralization of politics is a thought born from a Western secular perspective, aiming to separate religion from politics. It has a bad influence on human life both in epistemologically and methodologically aspects. In addition, this thought also had an impact and was adopted by Muslim scholars, one of which was Ali Abdul Raziq in his secular political theory. Ali argues that "The message of the Prophet is purely a religious message", and "Political matters are only a matter of reason and human experimentation". As an effort to diagnose and treat the negative impact of desacralization of politics on these Muslim scholars, it is necessary to implement the Islamization of knowledge initiated by al-Attas. Through library research with a descriptive analysis approach, it can be concluded that, firstly, the Islamization of knowledge can be carried out in two steps, de-westernization and integration. Secondly, as a result of this Islamization, Ali Abdul Raziq's political thought which was originally secular can be Islamized into, "The message of the Messenger of Allah is a treatise that covers the affairs of the world and the hereafter" and "Political matters must be left to revelation, reason and human experimentation which do not conflict with revelation.

“Only a God Can Save Us Now”: Why a Religious Morality Is Best Suited to Overcome Religiously Inspired Violence and Spare Innocents from Harm

It is common to hear the refrain that religion is a major cause of violence today. And this claim is not without merit. Religious differences can fuel animosity and lead to societal conflict. On the other hand, scholars have increasingly recognized the role of religion in overcoming societal divides and helping people to heal and forgive. This paper will examine the latter capacity of religion to minimize the harms that occur during violent conflicts. It will be argued that secular ethical theories often fail to provide any principles or foundations that can help moderate passions, alleviate tensions, or provide frameworks for what is licit in war. In fact, the world views of terrorists and secular ethicists of war are often strikingly similar. Religious ethicists, on the contrary, have often encouraged practices (prayer for one’s enemies, forgiveness) and provided principles (dignity of every human, non-combatant immunity, just war theory) that can help moderate the violent tendencies of war and bring about a more peaceful and equitable resolution. While religion is not entirely off the hook for promoting violent conflict, religion can provide ethical frameworks and principles that help minimize the harms of conflicts and promote world peace.

Религия и популярная культура: философские и социальные предпосылки возникновения новых форм религиозности

The article attempts to describe and conceptualize the socio-historical factors of the emergence of new forms of religion in the XX century, the source of inspiration for which was popular culture, that was called «Hyper-real religions» (Adam Possamai) or «Invented religions» (Carole M. Cusack). Three factors and their interaction are investigated: the process of secularization, the emergence of an autonomous entity, the formation of consumer society and mass culture. Consideration of this phenomenon allows us to confirm the prospects of the theory of secularization of Ch. Taylor, while the theory of P. Berger proves unable to explain it. Further the emergence of the autonomous subject and its crisis, marking the transition from modernity to postmodernity, is considered. The involvement of consumerism theory allows to supplement the description of social dynamics and to con-sider new forms of religiosity as some of a number of proposals on the «spiritual market place».