Secularization

In sociology, secularization (British English: secularisation) is a multilayered concept that generally denotes "a transition from a religious to a more worldly level."^[1] There are many types of secularization and most do not lead to atheism, irreligion, nor are they automatically antithetical to religion.^[2] Secularization has different connotations such as implying differentiation of secular from religious domains, the marginalization of religion in those domains, or it may also entail the transformation of religion as a result of its recharacterization (e.g. as a private concern, or as a non-political matter or issue).^[3][4]

Secularism's origins can be traced to the Bible itself and fleshed out throughout Christian history into the modern era.^[5] "Secular" is a part of the Christian church's history, which even has secular clergy since the medieval period.^[6][7][8] Furthermore, secular and religious entities were not separated in the medieval period, but coexisted and interacted naturally.^[9][10] Significant contributions to principles used in modern secularism came from prominent theologians and Christian writers such as St. Augustine, William of Ockham, Marsilius of Padua, Martin Luther, Roger Williams, John Locke and Talleyrand.^[11]

The term "secularization" can also mean the lifting of monastic restrictions from a member of the clergy,^[12] and to deconsecration, removing the consecration of a religious building so that it may be used for other purposes.^[13] The first use of "secular" as a change from religion to the mundane is from the 16th century that referred to transforming ecclesiastical possessions for civil purposes, such as monasteries to hospitals; and by the 19th century it gained traction as a political object of secularist movements.^[1] In the 20th century, "secularization" had diversified into various versions in light of the diversity of experiences from different cultures and institutions.^[14] Scholars recognize that secularity is structured by Protestant models of Christianity, shares a parallel language to religion, and intensifies Protestant features such as iconoclasm, skepticism towards rituals, and emphasizes beliefs.^[15] In doing so, secularism perpetuates Christian traits under a different name.^[15]

The secularization thesis expresses the idea that through the lens of the European enlightenment modernization, rationalization, combined with the ascent of science and technology, religious authority diminishes in all aspects of social life and governance.^[16][17] In recent years, the secularization thesis has been challenged due to some global studies indicating that the irreligious population of the world may be in decline as a percentage of the world population due to irreligious countries having subreplacement fertility rates and religious countries having higher birth rates in general.^[18][19][20] Christian sociologist Peter L. Berger coined the term desecularization to describe this phenomenon.^[21] In addition, secularization rates are stalling or reversing in some countries/regions such as the countries in the former Soviet Union or large cities in the Western world with significant amounts of religious immigrants.^[22][23] There is no particular monolithic direction or trend for secularization since even in Europe, the trends in religious history and demographical religious measures (e.g. belief, belonging, etc) are mixed and make the region an exception compared to other parts of the world.^[24] Even global studies show that many people who do not identify with a religion, still hold religious beliefs and participate in religious practices, thus complicating the situation.^[25][26]