Globalization of Religion

World capitalism and international relations have received the majority of attention in sociological
assessments of globalization. Recently examined the effects of globalization in connection to religion
and culture. However, there may be valid arguments for considering religion to be crucial in shaping
the current state of the world. First of all, considering that religious worldviews are decentralized, one
may argue that religions naturally think globally. Intensely preoccupied with the concept of
"wholeness." They strive to understand the ultimate truth, to offer a comprehensive, all-inclusive
explanation of the beginnings of the cosmos, the beginning, and end of time, its cycle, the nature of
nature and humanity, or the purpose of life
Furthermore, we may assert that religions have always been global in the sense that they have never
been separated from one another if we define globalization as interconnection and knowledge of this
interdependence. Religions have had porous boundaries and have traveled and interacted with one
another via the movement of people and ideas, resulting in the borrowing, adaptation, and synthesis of
beliefs and practices (Juergensmeyer 2003: 4-5). As a result, religions traverse boundaries and play a
crucial part in the ongoing creation of new ones, to the point that Lehmann refers to them as the
"original globalizers."
He discusses, for instance, how the growth of so-referred to as "global religions" through missionary
work The development of universalistic aspirations, and an understanding of "the other," which
frequently go hand in hand with colonization, has enabled people to transcend their former collective
identity and culture and to export a religious metaculture that can be recognized while being locally
absorbed. In other words, the relativization of worldviews and behaviors is a result of religions'
deterritorialization and permeability. Social actors become more reflective (asking questions like,
"What does my religion stand for?" and "What is the truth?") and occasionally responsive to
difference through various discourses of apostasy as a result of their interactions with religious others.
We cannot help but concur with Robbins' assertion in Is the Trans - in Transnational the Trans - in
Transcendent that religious experiences (whether positive or negative) highlight issues with religious
universalism and specific identities. Religion views alterity as its end goal.
Finally, it may be argued that the reason why globalization stirs up religious sentiment is that, as
Robertson and Chirico contend, it is inherently religious. This assertion implies that we must
comprehend how contemporary global conditions came to be to comprehend the worldwide revival of
religious phenomena (such as fundamentalism, the formation of new religious groups, and conflicts in
the connections between states and religions). Two characteristics of globalization, according to
Robertson and Chirico's landmark work, "accentuate or at least open up religious or quasi-religious
issues."
First and foremost, globalization entails the relativization of societies and the self, which raises
questions about the validity of the global order of civilizations and the purpose of humanity. Second,
these relativization processes result in societal reactions and resistance to a political-religious
definition of particularistic identity and values, which raises issues with fundamentalism and civic
religion. That is to say, religion is likely to play a significant role in the formation of identities, in
social conflicts, and in political issues in a globalized world that involves increasing levels of contact
and proximity between a diversity of religions. The merger of politics with religion in current global
circumstances may be perceived as a politicization of religion, but Robertson and Chirico both point
out that this is also a result of the state's expanding control over traditionally religious issues such as
the meaning of life and humanity.