Introduced to social scientific audiences by Max Weber, the concept of secularization has had a major influence on the way in which religion has been understood in the West. But at least since the late 1980s both the predictive and the descriptive adequacy of this concept have been seriously challenged. In the face of this challenge, The Secularization Debate offers a timely summary of the critical issues that have arisen over the past decade. With its wide range of essays by prominent international scholars, The Secularization Debate is sure to become a pivotal volume for anyone interested in the hotly contested concept of secularization and its continued relevance to the study of religion.

Sjoerd Griffioen investigates the polemics between Löwith, Blumenberg and Schmitt in the German secularization debate (1950’s-1980’s). ‘Secularization’ is revealed as a contested concept in ideological struggles over modernity and religion, both in this debate and contemporary postsecularism.

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This book develops a theory of existential security. It demonstrates that the publics of virtually all advanced industrial societies have been moving toward more secular orientations during the past half century, but also that the world as a whole now has more people with traditional religious views than ever before. This second edition expands the theory and provides new and updated evidence from a broad perspective and in a wide range of countries. This confirms that religiosity persists most strongly among vulnerable populations, especially in poorer nations and in failed states. Conversely, a systematic erosion of religious practices, values and beliefs has occurred among the more prosperous strata in rich nations.

The politicization of religion is a central feature of the modern world, pointing to the continued relevance of the secularization debate: does modernization result in the decline of the social and political significance of religion or rather in a reaffirmation of religious values? This book examines the emergence of different patterns of secularization. It identifies the circumstances under which religion may remain or cease to be politically active and legitimate in societies where secularization has been initially inhibited given a strong identification with the nation. Arguing that in such societies the Church draws its power not only from its relationship with the state but also its relationship with the nation, this book identifies two patterns of secularization: (a) co-optation, and (b) confrontation. The redefinition of the Church, state and nation nexus is likely to result in secularization if (a) the church obstructs the modernisation process (church and state), and (b) if external threat perceptions decline (church and nation). The simultaneous presence of these constraints serves to redefine the role of religion in the formation of national identity. Comparing Greece and the Republic of Ireland as two cultural defence cases with a strong variation in the political and social salience of religion, this book explains Ireland's current secularization drive in terms of the fluidity of Irish national identity and the rigidity of the Irish Catholic Church (confrontation). It contrasts this with the Greek case where the Church's resilience is linked to institutional flexibility on the one hand and a reliance on an ethnic/religious national identity on the other (co-optation). In conceptualizing the contemporary role of religion in the Republic of Ireland and Greece, this book draws a number of generalizable conclusions about the political role of religion in cultural defence cases.