The Desecularization of the World: Resurgent Religion and World Politics

Overview

For Two Centuries theorists of "secularization" have been saying that religion must inevitably decline in the modern world. But much of the world today is as religious as ever. This volume challenges the belief that the modern world is increasingly secular, showing that while modernization does have secularizing effects, it also provokes a reaction that more often strengthens religion. Seven expert social observers examine several geopolitical regions and several religions - Catholic and Protestant Christianity, ...
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Overview

For Two Centuries theorists of "secularization" have been saying that religion must inevitably decline in the modern world. But much of the world today is as religious as ever. This volume challenges the belief that the modern world is increasingly secular, showing that while modernization does have secularizing effects, it also provokes a reaction that more often strengthens religion. Seven expert social observers examine several geopolitical regions and several religions - Catholic and Protestant Christianity, Judaism, Buddhism, Islam - and explore the resurgence of religion in world affairs.
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Editorial Reviews

Publishers Weekly
Berger's collection is replete with compelling writing about the relationship of religion and politics.
Publishers Weekly - Publisher's Weekly
In the 1950s and 1960s, Berger, Harvey Cox and others were fearless proponents of "secularization theory." This theory held that as technology improved and modernity advanced upon culture, religion would begin to decline and we would live, according to Cox, in a "secular city." Cox reversed himself in Religion in the Secular City (1984), declaring that the future of religion lay in grassroots movements such as fundamentalism, Pentecostalism and liberation theology. Now, Berger gathers a number of essays contending that, far from being in decline in the modern world, religion is actually experiencing a resurgence. In his opening essay, Berger asserts that "the assumption we live in a secularized world is false.... The world today is as furiously religious as it ever was." He points out that religious movements have not adapted to secular culture in order to survive but have successfully developed their own identities and retained a focus on the supernatural in their beliefs and practices. Berger then examines the origins, and ponders the future, of this global religious resurgence. While he acknowledges that he cannot predict the future course, he maintains that the "critique of secularity common to all resurgent movements is that human existence bereft of transcendence is an impoverished and finally untenable condition." Berger argues that the desire for transcendence is an integral part of the human psyche. He also provides a brief overview of the impact of religion on economic development, war and peace, human rights and social justice. Other essayists contribute "Roman Catholicism in the Age of John Paul II" (George Weigel), "The Evangelical Protestant Upsurge and Its Political Implications" (David Martin), "Judaism and Politics in the Modern World" (Jonathan Sacks), "Europe: The Exception That Proves the Rule?" (Grace Davie), "The Quest for Meaning: Religion in the People's Republic of China" (Tu Weiming) and "Political Islam in National Politics and International Relations" (Abdullahi A. An-Na'im). Berger's collection is replete with compelling writing about the relationship of religion and politics. (Aug.) Copyright 1999 Cahners Business Information.
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Product Details

  • ISBN-13: 9780802846914
  • Publisher: Eerdmans, William B. Publishing Company
  • Publication date: 7/16/1999
  • Pages: 143
  • Sales rank: 1,128,939
  • Product dimensions: 5.90 (w) x 9.30 (h) x 0.40 (d)

Read an Excerpt




Chapter One


The Desecularization of the World:
A Global Overview


Peter L. Berger


A few years ago the first volume coming out of the so-called Fundamentalism Project landed on my desk. The Fundamentalism Project was very generously funded by the MacArthur Foundation and chaired by Martin Marty, the distinguished church historian at the University of Chicago. A number of very reputable scholars took part in it, and the published results are of generally excellent quality. But my contemplation of this first volume gave me what has been called an "aha! experience." The book was very big, sitting there on my desk—a "book-weapon," the kind that could do serious injury. So I asked myself, why would the MacArthur Foundation shell out several million dollars to support an international study of religious fundamentalists?

    Two answers came to mind. The first was obvious and not very interesting. The MacArthur Foundation is a very progressive outfit; it understands fundamentalists to be anti-progressive; the Project, then, was a matter of knowing one's enemies. But there was also a more interesting answer. "Fundamentalism" is considered a strange, hard-to-understand phenomenon; the purpose of the Project was to delve into this alien world and make it more understandable. But to whom? Who finds this world strange? Well, the answer to that question was easy: people to whom the officials of the MacArthur Foundation normally talk, such as professors at elite American universities. And with this came the aha!experience. The concern that must have led to this Project was based on an upside-down perception of the world, according to which "fundamentalism" (which, when all is said and done, usually refers to any sort of passionate religious movement) is a rare, hard-to-explain thing. But a look either at history or at the contemporary world reveals that what is rare is not the phenomenon itself but knowledge of it. The difficult-to-understand phenomenon is not Iranian mullahs but American university professors—it might be worth a multi-million-dollar project to try to explain that!


    Mistakes of Secularization Theory


    My point is that the assumption that we live in a secularized world is false. The world today, with some exceptions to which I will come presently, is as furiously religious as it ever was, and in some places more so than ever. This means that a whole body of literature by historians and social scientists loosely labeled "secularization theory" is essentially mistaken. In my early work I contributed to this literature. I was in good company—most sociologists of religion had similar views, and we had good reasons for holding them. Some of the writings we produced still stand up. (As I like to tell my students, one advantage of being a social scientist, as against being, say, a philosopher or a theologian, is that you can have as much fun when your theories are falsified as when they are verified!)

    Although the term "secularization theory" refers to works from the 1950s and 1960s, the key idea of the theory can indeed be traced to the Enlightenment. That idea is simple: Modernization necessarily leads to a decline of religion, both in society and in the minds of individuals. And it is precisely this key idea that has turned out to be wrong. To be sure, modernization has had some secularizing effects, more in some places than in others. But it has also provoked powerful movements of counter-secularization. Also, secularization on the societal level is not necessarily linked to secularization on the level of individual consciousness. Certain religious institutions have lost power and influence in many societies, but both old and new religious beliefs and practices have nevertheless continued in the lives of individuals, sometimes taking new institutional forms and sometimes leading to great explosions of religious fervor. Conversely, religiously identified institutions can play social or political roles even when very few people believe or practice the religion that the institutions represent. To say the least, the relation between religion and modernity is rather complicated.

    The proposition that modernity necessarily leads to a decline of religion is, in principle, "value free." That is, it can be affirmed both by people who think it is good news and by people who think it is very bad news. Most Enlightenment thinkers and most progressive-minded people ever since have tended toward the idea that secularization is a good thing, at least insofar as it does away with religious phenomena that are "backward," "superstitious," or "reactionary" (a religious residue purged of these negative characteristics may still be deemed acceptable). But religious people, including those with very traditional or orthodox beliefs, have also affirmed the modernity/secularity linkage, and have greatly bemoaned it. Some have then defined modernity as the enemy, to be fought whenever possible. Others have, on the contrary, seen modernity as some kind of invincible world-view to which religious beliefs and practices should adapt themselves. In other words, rejection and adaptation are two strategies open to religious communities in a world understood to be secularized. As is always the case when strategies are based on mistaken perceptions of the terrain, both strategies have had very doubtful results.

    It is possible, of course, to reject any number of modern ideas and values theoretically, but making this rejection stick in the lives of people is much harder. To do that requires one of two strategies. The first is religious revolution: one tries to take over society as a whole and make one's counter-modern religion obligatory for everyone—a difficult enterprise in most countries in the contemporary world. (Franco tried in Spain and failed; the mullahs are still at it in Iran and a couple of other places.) And this does have to do with modernization, which brings about very heterogeneous societies and a quantum leap in intercultural communication, two factors favoring pluralism and not favoring the establishment (or reestablishment) of religious monopolies. The other possible way of getting people to reject modern ideas and values in their lives is to create religious subcultures designed to keep out the influences of the outside society. That is a somewhat more promising exercise than religious revolution, but it too is fraught with difficulty. Modern culture is a very powerful force, and an immense effort is required to maintain enclaves with an airtight defense system. Ask the Amish in eastern Pennsylvania. Or ask a Hasidic rabbi in the Williamsburg section of Brooklyn.

    Interestingly, secularization theory has also been falsified by the results of adaptation strategies by religious institutions. If we really lived in a highly secularized world, then religious institutions could be expected to survive to the degree that they manage to adapt to secularity. That has been the empirical assumption of adaptation strategies. What has in fact occurred is that, by and large, religious communities have survived and even flourished to the degree that they have not tried to adapt themselves to the alleged requirements of a secularized world. To put it simply, experiments with secularized religion have generally failed; religious movements with beliefs and practices dripping with reactionary supernaturalism (the kind utterly beyond the pale at self-respecting faculty parties) have widely succeeded.


    The Catholic Church vs. Modernity


    The struggle with modernity in the Roman Catholic Church nicely illustrates the difficulties of various strategies. In the wake of the Enlightenment and its multiple revolutions, the initial response by the Church was militant and then defiant rejection. Perhaps the most magnificent moment of that defiance came in 1870, when the First Vatican Council solemnly proclaimed the infallibility of the Pope and the immaculate conception of Mary, literally in the face of the Enlightenment about to occupy Rome in the shape of the army of Victor Emmanuel I. (The disdain was mutual. If you have ever visited the Roman monument to the Bersaglieri, the elite army units that occupied the Eternal City in the name of the Italian Risorgimento, you may have noticed the placement of the heroic figure in his Bersaglieri uniform—he is positioned so that his behind points exactly toward the Vatican.)

    The Second Vatican Council, almost a hundred years later, considerably modified this rejectionist stance, guided as it was by the notion of aggiornamento, bringing the Church up to date—that is, up to date with the modern world. (I remember asking a Protestant theologian what he thought would happen at the Council—this was before it had convened; he replied that he didn't know but he was sure they would not read the minutes of the last meeting!) The Second Vatican Council was supposed to open windows, specifically the windows of the Catholic subculture that had been constructed when it became clear that the overall society could not be reconquered. In the United States, this Catholic subculture has been quite impressive right up to the very recent past. The trouble with opening windows is that you can't control what comes in, and a lot has come in—indeed, the whole turbulent world of modern culture—that has been very troubling to the Church. Under the current pontificate the Church has been steering a nuanced course between rejection and adaptation, with mixed results in different countries.

    This is as good a point as any to mention that all my observations here are intended to be "value free"; that is, I am trying to look at the current religious scene objectively. For the duration of this exercise I have put aside my own religious beliefs. As a sociologist of religion, I find it probable that Rome had to do some reining in on the level of both doctrine and practice, in the wake of the institutional disturbances that followed Vatican II. To say this, however, in no way implies my theological agreement with what has been happening in the Roman Catholic Church under the present pontificate. Indeed, if I were Roman Catholic, I would have considerable misgivings about these developments, But I am a liberal Protestant (the adjective refers to my religious position and not to my politics), and I have no immediate existential stake in what is happening within the Roman community. I am speaking here as a sociologist, in which capacity I can claim a certain competence; I have no theological credentials.


The Global Religious Scene


On the international religious scene, it is conservative or orthodox or traditionalist movements that are on the rise almost everywhere. These movements are precisely the ones that rejected an aggiornamento with modernity as defined by progressive intellectuals. Conversely, religious movements and institutions that have made great efforts to conform to a perceived modernity are almost everywhere on the decline. In the United States this has been a much commented upon fact, exemplified by the decline of so-called mainline Protestantism and the concomitant rise of Evangelicalism; but the United States is by no means unusual in this.

    Nor is Protestantism. The conservative thrust in the Roman Catholic Church under John Paul II has borne fruit in both number of converts and renewed enthusiasm among native Catholics, especially in non-Western countries. Following the collapse of the Soviet Union there occurred a remarkable revival of the Orthodox Church in Russia. The most rapidly growing Jewish groups, both in Israel and in the Diaspora, are Orthodox. There have been similarly vigorous upsurges of conservative religion in all the other major religious communities—Islam, Hinduism, Buddhism—as well as revival movements in smaller communities (such as Shinto in Japan and Sikhism in India). These developments differ greatly in their social and political implications. What they have in common is their unambiguously religious inspiration. Consequently, taken together they provide a massive falsification of the idea that modernization and secularization are cognate phenomena. At the very least they show that counter-secularization is at least as important a phenomenon in the contemporary world as secularization.

    Both in the media and in scholarly publications, these movements are often subsumed under the category of "fundamentalism." This is not a felicitous term, not only because it carries a pejorative undertone but also because it derives from the history of American Protestantism, where it has a specific reference that is distortive if extended to other religious traditions. All the same, the term has some suggestive use if one wishes to explain the aforementioned developments. It suggests a combination of several features—great religious passion, a defiance of what others have defined as the Zeitgeist, and a return to traditional sources of religious authority. These are indeed common features across cultural boundaries. And they do reflect the presence of secularizing forces, since they must be understood as a reaction against those forces. (In that sense, at least, something of the old secularization theory may be said to hold up, in a rather back-handed way.) This interplay of secularizing and counter-secularizing forces is, I would contend, one of the most important topics for a sociology of contemporary religion, but far too large to consider here. I can only drop a hint: Modernity, for fully understandable reasons, undermines all the old certainties; uncertainty is a condition that many people find very hard to bear; therefore, any movement (not only a religious one) that promises to provide or to renew certainty has a ready market.


    Differences Among Thriving Movements


    While the aforementioned common features are important, an analysis of the social and political impact of the various religious upsurges must also take full account of their differences. This becomes clear when one looks at what are arguably the two most dynamic religious upsurges in the world today, the Islamic and the Evangelical; the comparison also underlines the weakness of the category of "fundamentalism" as applied to both.

    The Islamic upsurge, because of its more immediately obvious political ramifications, is better known. Yet it would be a serious error to see it only through a political lens. It is an impressive revival of emphatically religious commitments. And it is of vast geographical scope, affecting every single Muslim country from North Africa to Southeast Asia. It continues to gain converts, especially in sub-Saharan Africa (where it is often in head-on competition with Christianity). It is becoming very visible in the burgeoning Muslim communities in Europe and, to a much lesser extent, in North America. Everywhere it is bringing about a restoration, not only of Islamic beliefs but of distinctively Islamic life-styles, which in many ways directly contradict modern ideas—such as ideas about the relation of religion and the state, the role of women, moral codes of everyday behavior, and the boundaries of religious and moral tolerance. The Islamic revival is by no means restricted to the less modernized or "backward" sectors of society, as progressive intellectuals still like to think. On the contrary, it is very strong in cities with a high degree of modernization, and in a number of countries it is particularly visible among people with Western-style higher education—in Egypt and Turkey, for example, many daughters of secularized professionals are putting on the veil and other accoutrements of Islamic modesty.

    Yet there are also great differences within the movement. Even within the Middle East, the Islamic heartland, there are both religiously and politically important differences between Sunni and Shiite revivals—Islamic conservatism means very different things in, say, Saudi Arabia and Iran. Away from the Middle East, the differences become even greater. Thus in Indonesia, the most populous Muslim country in the world, a very powerful revival movement, the Nudhat'ul-Ulama, is avowedly pro-democracy and pro-pluralism, the very opposite of what is commonly viewed as Muslim "fundamentalism." Where the political circumstances allow this, there is in many places a lively discussion about the relation of Islam to various modern realities, and there are sharp disagreements among individuals who are equally committed to a revitalized Islam. Still, for reasons deeply grounded in the core of the tradition, it is probably fair to say that, on the whole, Islam has had a difficult time coming to terms with key modern institutions, such as pluralism, democracy, and the market economy.

    The Evangelical upsurge is just as breathtaking in scope. Geographically that scope is even wider. It has gained huge numbers of converts in East Asia—in all the Chinese communities (including, despite severe persecution, mainland China)and in South Korea, the Philippines, across the South Pacific, throughout sub-Saharan Africa (where it is often synthetized with elements of traditional African religion), apparently in parts of ex-Communist Europe. But the most remarkable success has occurred in Latin America; there are now thought to be between forty and fifty million Evangelical Protestants south of the U.S. border, the great majority of them first-generation Protestants. The most numerous component within the Evangelical upsurge is Pentecostalism, which combines biblical orthodoxy and a rigorous morality with an ecstatic form of worship and an emphasis on spiritual healing. Especially in Latin America, conversion to Protestantism brings about a cultural transformation—new attitudes toward work and consumption, a new educational ethos, and a violent rejection of traditional machismo (women play a key role in the Evangelical churches).

    The origins of this worldwide Evangelical upsurge are in the United States, from which the missionaries first went out. But it is very important to understand that, virtually everywhere and emphatically in Latin America, this new Evangelicalism is thoroughly indigenous and no longer dependent on support from U.S. fellow believers—indeed, Latin American Evangelicals have been sending missionaries to the Hispanic community in this country, where there has been a comparable flurry of conversions.

    Needless to say, the religious contents of the Islamic and Evangelical revivals are totally different. So are the social and political consequences (of which I will say more later). But the two developments also differ in another very important respect: The Islamic movement is occurring primarily in countries that are already Muslim or among Muslim emigrants (as in Europe), while the Evangelical movement is growing dramatically throughout the world in countries where this type of religion was previously unknown or very marginal.


    Exceptions to the Desecularization Thesis


    Let me, then, repeat what I said a while back: The world today is massively religious, is anything but the secularized world that had been predicted (whether joyfully or despondently) by so many analysts of modernity. There are, however, two exceptions to this proposition, one somewhat unclear, the other very clear.

    The first apparent exception is Europe—more specifically, Europe west of what used to be called the Iron Curtain (the developments in the formerly Communist countries are as yet very under-researched and unclear). In Western Europe, if nowhere else, the old secularization theory would seem to hold. With increasing modernization there has been an increase in key indicators of secularization, both on the level of expressed beliefs (especially those that could be called orthodox in Protestant or Catholic terms) and, dramatically, on the level of church-related behavior—attendance at services of worship, adherence to church-dictated codes of personal behavior (especially with regard to sexuality, reproduction, and marriage), recruitment to the clergy. These phenomena, long observed in the northern countries of the continent, have since World War II rapidly engulfed the south. Thus Italy and Spain have experienced a rapid decline in church-related religion. So has Greece, thereby undercutting the claim of Catholic conservatives that Vatican II is to be blamed for the decline. There is now a massively secular Euro-culture, and what has happened in the south can be simply described (though not thereby explained) by that culture's invasion of these countries. It is not fanciful to predict that there will be similar developments in Eastern Europe, precisely to the degree that these countries too will be integrated into the new Europe.

    While these facts are not in dispute, a number of recent works in the sociology of religion, notably in France, Britain, and Scandinavia, have questioned the term "secularization" as applied to these developments. A body of data indicates strong survivals of religion, most of it generally Christian in nature, despite the widespread alienation from the organized churches. A shift in the institutional location of religion, then, rather than secularization, would be a more accurate description of the European situation. All the same, Europe stands out as quite different from other parts of the world, and certainly from the United States. One of the most interesting puzzles in the sociology of religion is why Americans are so much more religious as well as more churchly than Europeans.

    The other exception to the desecularization thesis is less ambiguous. There exists an international subculture composed of people with Western-type higher education, especially in the humanities and social sciences, that is indeed secularized. This subculture is the principal "carrier" of progressive, Enlightened beliefs and values. While its members are relatively thin on the ground, they are very influential, as they control the institutions that provide the "official" definitions of reality, notably the educational system, the media of mass communication, and the higher reaches of the legal system. They are remarkably similar all over the world today, as they have been for a long time (though, as we have seen, there are also defectors from this subculture, especially in the Muslim countries). Again, regrettably, I cannot speculate here as to why people with this type of education should be so prone to secularization. I can only point out that what we have here is a globalized elite culture.

    In country after country, then, religious upsurges have a strongly populist character. Over and beyond the purely religious motives, these are movements of protest and resistance against a secular elite. The so-called culture war in the United States emphatically shares this feature. I may observe in passing that the plausibility of secularization theory owes much to this international subculture. When intellectuals travel, they usually touch down in intellectual circles—that is, among people much like themselves. They can easily fall into the misconception that these people reflect the overall visited society, which, of course, is a big mistake. Picture a secular intellectual from Western Europe socializing with colleagues at the faculty club of the University of Texas. He may think he is back home. But then picture him trying to drive through the traffic jam on Sunday morning in downtown Austin—or, heaven help him, turning on his car radio! What happens then is a severe jolt of what anthropologists call culture shock.


Resurgent Religion: Origins and Prospects


After this somewhat breathless tour d'horizon of the global religious scene, let me turn to some the questions posed for discussion in this set of essays. First, what are the origins of the worldwide resurgence of religion? Two possible answers have already been mentioned. One: Modernity tends to undermine the taken-for-granted certainties by which people lived through most of history. This is an uncomfortable state of affairs, for many an intolerable one, and religious movements that claim to give certainty have great appeal. Two: A purely secular view of reality has its principal social location in an elite culture that, not surprisingly, is resented by large numbers of people who are not part of it but who feel its influence (most troublingly, as their children are subjected to an education that ignores or even directly attacks their own beliefs and values). Religious movements with a strongly anti-secular bent can therefore appeal to people with resentments that sometimes have quite non-religious sources.

    But I would refer once more to the little story with which I began, about American foundation officials worried about "fundamentalism." In one sense, there is nothing to explain here. Strongly felt religion has always been around; what needs explanation is its absence, rather than its presence. Modern secularity is a much more puzzling phenomenon than all these religious explosions—if you will, the University of Chicago is a more interesting topic for the sociology of religion than the Islamic schools of Qom. In other words, the phenomena under consideration here on one level simply serve to demonstrate continuity in the place of religion in human experience.

    Second, what is the likely future course of this religious resurgence? Given the considerable variety of important religious movements in the contemporary world, it would make little sense to venture a global prognosis. Predictions, if one dares to make them at all, will be more useful if applied to much narrower situations. One prediction, though, can be made with some assurance: There is no reason to think the world of the twenty-first century will be any less religious than the world is today. A minority of sociologists of religion have been trying to salvage the old secularization theory by what I would call the last-ditch thesis: Modernization does secularize, and movements like the Islamic and the Evangelical ones represent last-ditch defenses by religion that cannot last; eventually, secularity will triumph—or, to put it less respectfully, eventually Iranian mullahs, Pentecostal preachers, and Tibetan lamas will all think and act like professors of literature at American universities. I find this thesis singularly unpersuasive.

    Having made this general prediction—that the world of the next century will not be less religious than the world of today—I will have to speculate very differently regarding different sectors of the religious scene. For example, I think that the most militant Islamic movements will find it hard to maintain their present stance vis-à-vis modernity once they succeed in taking over the governments of their countries (this, it seems, is already happening in Iran). I also think that Pentecostalism, as it exists today among mostly poor and uneducated people, is unlikely to retain its present religious and moral characteristics unchanged, as many of these people experience upward social mobility (this has already been observed extensively in the United States). Generally, many of these religious movements are linked to non-religious forces of one sort or another, and the future course of the former will be at least partially determined by the course of the latter. In the United States, for instance, militant Evangelicalism will have a different future course if some of its causes succeed in the political and legal arenas than if it continues to be frustrated in these arenas. Also, in religion as in every other area of human endeavor, individual personalities play a much larger role than most social scientists and historians are willing to concede. There might have been an Islamic revolution in Iran without the Ayatollah Khomeini, but it would probably have looked quite different. No one can predict the appearance of charismatic figures who will launch powerful religious movements in unexpected places. Who knows—perhaps the next religious upsurge in America will occur among disenchanted post-modernist academics!

    Third, do the resurgent religions differ in their critique of the secular order? Yes, of course they do, depending on their particular belief systems. Cardinal Ratzinger and the Dalai Lama will be troubled by different aspects of contemporary secular culture. What both will agree upon, however, is the shallowness of a culture that tries to get along without any transcendent points of reference. And they will have good reasons to support this view. The religious impulse, the quest for meaning that transcends the restricted space of empirical existence in this world, has been a perennial feature of humanity. (This is not a theological statement but an anthropological one—an agnostic or even an atheist philosopher may well agree with it.) It would require something close to a mutation of the species to extinguish this impulse for good. The more radical thinkers of the Enlightenment and their more recent intellectual descendants hoped for something like this, of course. So far it has not happened, and as I have argued, it is unlikely to happen in the foreseeable future. The critique of secularity common to all the resurgent movements is that human existence bereft of transcendence is an impoverished and finally untenable condition.

    To the extent that secularity today has a specifically modern form (there were earlier forms in, for example, versions of Confucianism and Hellenistic culture), the critique of secularity also entails a critique of at least these aspects of modernity. Beyond that, however, different religious movements differ in their relation to modernity. As I have said, an argument can be made that the Islamic resurgence strongly tends toward a negative view of modernity; in places it is downright anti-modern or counter-modernizing, as in its view of the role of women. By contrast, I think it can be shown that the Evangelical resurgence is positively modernizing in most places where it occurs, clearly so in Latin America. The new Evangelicals throw aside many of the traditions that have been obstacles to modernization—machismo, for one, and also the subservience to hierarchy that has been endemic to Iberian Catholicism. Their churches encourage values and behavior patterns that contribute to modernization. To take just one important case in point: In order to participate fully in the life of their congregations, Evangelicals will want to read the Bible; this desire to read the Bible encourages literacy and, beyond this, a positive attitude toward education and self-improvement. They also will want to be able to join in the discussion of congregational affairs, since those matters are largely in the hands of laypersons (indeed, largely in the hands of women); this lay operation of churches necessitates training in administrative skills, including the conduct of public meetings and the keeping of financial accounts. It is not fanciful to suggest that in this way Evangelical congregations serve—inadvertently, to be sure—as schools for democracy and for social mobility.


Religious Resurgence and World Affairs


Other questions posed for discussion in this volume concern the relation of the religious resurgence to a number of issues not linked to religion.

    * First, international politics. Here one comes up head-on against the thesis, eloquently proposed not long ago by Samuel Huntington, that, with the end of the Cold War, international affairs will be affected by a "clash of civilizations" rather than by ideological conflicts. There is something to be said for this thesis. The great ideological conflict that animated the Cold War is certainly dormant for the moment, but I, for one, would not bet on its final demise. Nor can we be sure that new ideological conflicts may not arise in the future. To the extent that nationalism is an ideology (more accurately, each nationalism has its own ideology), ideology is alive and well in a long list of countries.

    It is also plausible that, in the absence of the overarching confrontation between Soviet Communism and the American-led West, cultural animosities suppressed during the Cold War period are surfacing. Some of these animosities have themselves taken on an ideological form, as in the assertion of a distinctive Asian identity by a number of governments and intellectual groups in East and Southeast Asia. This ideology has become especially visible in debates over the allegedly ethnocentric/Eurocentric character of human rights as propagated by the United States and other Western governments and governmental organizations. But it would probably be an exaggeration to see these debates as signaling a clash of civilizations. The situation closest to a religiously defined clash of civilizations would come about if the world-view of the most radical branches of the Islamic resurgence came to be established within a wider spectrum of countries and became the basis of the foreign policies of these countries. As yet this has not happened.

    To assess the role of religion in international politics, it would be useful to distinguish between political movements that are genuinely inspired by religion and those that use religion as a convenient legitimation for political agendas based on quite non-religious interests. Such a distinction is difficult but not impossible. Thus there is no reason to doubt that the suicide bombers of the Islamic Haws movement truly believe in the religious motives they avow. By contrast, there is good reason to doubt that the three parties involved in the Bosnian conflict, commonly represented as a clash between religions, are really inspired by religious ideas. I think it was P. J. O'Rourke who observed that these three parties are of the same race, speak the same language, and are distinguished only by their religion, which none of them believe. The same skepticism about the religious nature of an allegedly religious conflict is expressed in the following joke from Northern Ireland: As a man walks down a dark street in Belfast, a gunman jumps out of a doorway, holds a gun to his head, and asks, "Are you Protestant or Catholic?" The man stutters, "Well, actually, I'm an atheist." "Ah yes," says the gunman, "but are you a Protestant or a Catholic atheist?"

    * Second, war and peace. It would be nice to be able to say that religion is everywhere a force for peace. Unfortunately, it is not. Very probably religion in the modern world more often fosters war, both between and within nations. Religious institutions and movements are fanning wars and civil wars on the Indian subcontinent, in the Balkans, in the Middle East, and in Africa, to mention only the most obvious cases. Occasionally, indeed, religious institutions try to resist warlike policies or to mediate between conflicting parties. The Vatican mediated successfully in some international disputes in Latin America. There have been religiously inspired peace movements in several countries (including the United States, during the Vietnam War). Both Protestant and Catholic clergy have tried to mediate the conflict in Northern Ireland, though with notable lack of success.

    But it is probably a mistake to look here simply at the actions of formal religious institutions or groups. There may be a diffusion of religious values in a society that could have peace-prone consequences even in the absence of formal actions by church bodies. For example, some analysts have argued that the wide diffusion of Christian values played a mediating role in the process that ended the apartheid regime in South Africa, even though the churches were mostly polarized between the two sides of the conflict, at least until the last few years of the regime, when the Dutch Reformed Church reversed its position on apartheid.

    * Third, economic development. The basic text on the relation of religion and economic development is, of course, the German sociologist Max Weber's 1905 work The Protestant Ethic and the Spirit of Capitalism. Scholars have been arguing over the thesis of this book for over ninety years. However one comes out on this (I happen to be an unreconstructed Weberian), it is clear that some values foster modern economic development more than others. Something like Weber's "Protestant ethic" is probably functional in an early phase of capitalist growth—an ethic, whether religiously inspired or not, that values personal discipline, hard work, frugality, and a respect for learning. The new Evangelicalism in Latin America exhibits these values in virtually crystalline purity, so that my own mental subtitle for the research project on this topic conducted by the center I direct at Boston University has been, "Max Weber is alive and well and living in Guatemala." Conversely, Iberian Catholicism, as it was established in Latin America, clearly does not foster such values.

    But religious traditions can change. Spain experienced a remarkably successful period of economic development beginning in the waning years of the Franco regime, and one of the important factors was the influence of Opus Dei, which combined rigorous theological orthodoxy with a market-friendly openness in economic matters. I have suggested that Islam, by and large, has difficulties with a modern market economy; yet Muslim emigrants have done remarkably well in a number of countries (for instance, in sub-Saharan Africa), and there is a powerful Islamic movement in Indonesia that might yet play a role analogous to that of Opus Dei in the Catholic world. I should add that for years now there has been an extended debate over the part played by Confucian-inspired values in the economic success stories of East Asia; if one is to credit the "post-Confucian thesis" and also to allow that Confucianism is a religion, then here would be a very important religious contribution to economic development.

    One morally troubling aspect of this matter is that values functional at one period of economic development may not be functional at another. The values of the "Protestant ethic" or a functional equivalent thereof are probably essential during the phase that Walt Rostow called "the take-off," but may not be so in a later phase. Much less austere values may be more functional in the so-called post-industrial economies of Europe, North America, and East Asia. For example, frugality, however admirable from a moral viewpoint, may actually be a vice economically speaking. Although undisciplined hedonists have a hard time climbing out of primitive poverty, they can do well in the high-tech, knowledge-driven economies of the advanced societies.

    * Finally, human rights and social justice. Religious institutions have, of course, made many statements on human rights and social justice. Some of these have had important political consequences, as in the civil-rights struggle in the United States and the collapse of Communist regimes in Europe. But, as mentioned previously, there are different religiously articulated views about the nature of human rights. The same goes for ideas about social justice: what is justice to some groups is gross injustice to others. Sometimes it is very clear that positions taken by religious groups on such matters are based on a religious rationale; the principled opposition to abortion and contraception by the Roman Catholic Church is such a clear case. At other times, though, positions on social justice, even if legitimated by religious rhetoric, reflect the location of the religious functionaries in this or that network of non-religious social classes and interests. To stay with the same example, I think that this is the case with most of the positions taken by American Catholic institutions on social-justice issues other than those relating to sexuality and reproduction.

    I have dealt very briefly with immensely complex matters. I was asked to give a global overview, and that is what I have tried to do. There is no way that I can end this with some sort of uplifting sermon. Both those who have great hopes for the role of religion in the affairs of this world and those who fear this role must be disappointed by the factual evidence. In assessing this role, there is no alternative to a nuanced, case-by-case approach. But one statement can be made with great confidence: Those who neglect religion in their analyses of contemporary affairs do so at great peril.

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Table of Contents

Preface
1 The Desecularization of the World: A Global Overview 1
2 Roman Catholicism in the Age of John Paul II 19
3 The Evangelical Protestant Upsurge and Its Political Implications 37
4 Judaism and Politics in the Modern World 51
5 Europe: The Exception That Proves the Rule? 65
6 The Quest for Meaning: Religion in the People's Republic of China 85
7 Political Islam in National Politics and International Relations 103
Notes 123
Index of Names 129
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