Secular state

Abstract: The resurgence of political Islam and the endurance of broad religious belief in the most modern of societies—America—has created a crisis of faith among secularists. If modernity no longer implies a secular outlook, and secularism, by definition, cannot generate any values beyond an indifferent tolerance of all belief, what role will religion play in the 21st century? In an interesting confluence of reflection, Jurgen Habermas, one of Europe's leading secular liberal thinkers, argues that secular citizens must be open to religious influence, especially since the very identity of Western culture is rooted in Judeo-Christian values. In his political afterlife, Tony Blair has converted to Catholicism and established a Faith Foundation to press for religious literacy because “you can't understand the modern world unless you understand the importance of religious faith.” Similarly, when Pope Benedict XVI visited secular France in September, President Nicholas Sarkozy scandalized the lay establishment by saying, like Habermas, that “rejecting a dialogue with religion would be a cultural and intellectual error.” He called for “a positive secularism that debates, respects and includes, not a secularism that rejects.” Despite the flurry of controversy over a recent spate of books extolling the virtues of atheism in the wake of Islamist terrorism, the more interesting issue by far is the emergence of post-secular modernity.

Abstract: Religion is alive and well in the modern world, and the social-scientific study of religion is undergoing a renaissance. For much of this century, respected social theorists predicted the death of religion as inevitable consequence of science, education, and modern economics. But they were wrong. Stark and Bainbridge set out to explain the survival of religion. Using information derived from numerous surveys, censuses, historical case studies, and ethnographic field expeditions, they chart the full sweep of contemporary religion from the traditional denominations to the most fervent cults. This wealth of information is located within a coherent theoretical framework that examines religion as a social response to human needs, both the general needs shared by all and the desires specific to those who are denied the economic rewards or prestige enjoyed by the privileged. By explaining the forms taken by religions today, Stark and Bainbridge allow us to understand its persistence in a secular age and its prospects for the future.

Abstract: Will the religious confrontations with secular authorities around the world lead to a new Cold War? Mark Juergensmeyer paints a provocative picture of the new religious revolutionaries altering the political landscape in the Middle East, Asia and Eastern Europe. Impassioned Muslim leaders in Egypt, Palestine and Algeria, political rabbis in Israel, militant Sikhs in India, and triumphant Catholic clergy in Eastern Europe are all players in Juergensmeyer's study of the explosive growth of religious movements that decisively reject Western ideas of secular nationalism. Juergensmeyer revises notions of religious revolutions. Instead of viewing religious nationalists as wild-eyed, anti-American fanatics, he reveals them as modern activists pursuing a legitimate form of politics. He explores the positive role religion can play in the political life of modern nations, even while acknowledging some religious nationalists' proclivity to violence and disregard of Western notions of human rights. Finally, he situates the growth of religious nationalism in the context of the political malaise of the modern West. Noting that the synthesis of traditional religion and secular nationalism yields a religious version of the modern nation-state, Juergensmeyer claims that such a political entity could conceivably embrace democratic values and human rights.