THE

GLOBALIZAT
ION OF
RELIGION
 WHAT IS RELIGION

• The belief in and worship of a superhuman controlling power, especially a personal God or gods.
• Religion may be defined as a cultural system of designated behaviors and practices, morals, worldviews,
texts, sanctified places, prophecies, ethics, or organizations, that relates humanity to supernatural,
transcendental, or spiritual elements.
• There are many different religions, each with a different set of beliefs.
• Each religion has different ideas about these things.
• The largest religions are Christianity, Islam, Hinduism, Buddhism, Taoism, Sikhism, Judaism and
Jainism.
 WHAT IS GLOBALIZATION?

• A process refers to a larger phenomenon that cannot simply be reduced to the ways in which
global market have been integrated.
• Is usually refers to the integration of the national market to a wide global market signified by the
increased free trade.
• Globalization refers to the historical process by which all the world's people increasingly come
to live in a single social unit. It implicates religion and religions in several ways. From religious
or theological perspectives, globalization calls forth religious response and interpretation. Yet
religion and religions have also played important roles in bringing about and characterizing
globalization.
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Learning
Outcomes
 Learning Outcomes

At the end of this lesson, you should be able to:

Explain how globalization affects religious

practices and beliefs;
Identify the various religious responses to
globalization; and
Discuss the future of religion in a globalized
world.
 Religion much more than culture, has the most difficult
relationship with globalism.

First, the two are entirely contrasting belief system.

Religion is concerned with the sacred, while globalism places values on material
wealth.
Religion follows divine commandments, while globalism abides by human-made laws.
Religion assumes that there is “the possibility of communication between humans and
the transcendent.
Globalism’s yardstick, however, is how much of human action can lead to the highest
material satisfaction and subsequent wisdom that this new status produces.
Religious people are less concerned with wealth and all that comes along with it.
 Religion much more than culture, has the most
difficult relationship with globalism.
They are ascetics precisely because they shun anything material for complete simplicity from
their domain to the clothes they wear, to the food they eat and even to the way they talk.
Religious person’s main duty is to live a virtuous, sin-less life such that when he/she is assured
of a place in the other world.
On the other hand, globalists are less worried about whether they will end up in heaven or hell.
Their skills are more pedestrian as they aim to seal trade deals, raise profits of private
enterprises, improve government revenue collections, protect the elites from being excessively
taxed by the state and naturally enrich themselves.
Religious aspires to become saint; the globalist trains to be a shrewd business person.
 Religion much more than culture, has the most
difficult relationship with globalism.
Religious detects politics and the quest for power for they are evidence of humanity’s weakness;
the globalist values them as both means and ends to open up further the economies of the world.
Finally, religion and globalization clash over the fact that religious evangelization is in itself a
form of globalization. The globalist ideal, on the other hand, is largely focused on the realm of
markets.
Religious is concerned with spreading holy ideas globally, while the globalist wishes to spread
goods and services.
Religions regard identities associated with globalism as inferior and narrow because they are
earthly categories.
In contrast, membership to a religious group, organization, or a cult represents a superior
affiliation that connects humans directs to the divine and the supernatural.
These philosophical differences explains why certain groups “flee” their communities and create
impenetrable sanctuaries where they can practice their religions without the meddling and control
of state authorities.
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Realities
 Realities
In actualization, the relationship between religion and globalism is much more complicated.
Peter Berger argues that far from being secularized, the “cotemporary world is furiously
religious fervor, occurring in one form of another in all the major religious traditions-
Christianity, Judaism, Islam, Hinduism, Buddhism, and even Confucianism and in many places
in imaginative syntheses of one or more world religions with indigenous faiths.
Religions are the foundations of modern republics
The Malaysian government places religion at the center of the political system. Its constitution
explicitly states that “Islam is the religion of the Federation,” and the rulers of each state was
also the “Head of the religion of Islam.”
 Realities
To Khomeini, all secular ideologies were the same-they were flawed- and Islamic rule was the
superior form of government because it was spiritual. Yet, Iran calls itself a republic, a term that
is associated with the secular.
Moreover, religious movements do not hesitate to appropriate secular themes and practices.
The moderate Muslim association Nahdlatul Ulama in Indonesia has Islamic Schools where
students are taught not only about Islam but also about modern sciences, modern banking, civic
education, rights of women, pluralism and democracy.
King Henry VIII broke away from Roman Catholic and established his own Church to bolster
his own power.
 Realities
Alexis de Tocqueville who wrote, “not only do the Americans practice their religion out of self-
interest but they often even place in this world the interest which they have in practicing it.
Jose Casanova confirms this statement by noting that “historically, religion has always been at
the very center of all great political conflicts and movements of social reform.
From independence to abolition, from nativism to women’s suffrage, from prohibition to civil
rights movement, religion had always been at the center of these conflicts, but also on both sides
of the political barricades.
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 Religion for and
Against Globalization
 There is hardly a religious movement today that does not use
religion to oppose profane globalization. Yet, two of the so -
called “old world religions” - Christianity and Islam - see
globalization less as an obstacle and more as an opportunity to
expand their reach all over the world, Globalization has freed
communities from the constraints of the nation- state, but 1n the
process, also threatened to destroy the cultural system that bind
them together.

ainst
Religion for and Ag
Globalization
 Religion seeks to take the place of these broken traditional
ties to either help communities cope with their new situation
or organize them to oppose this major transformation of their
lives. It can provide the groups moral codes that answer
problems ranging from peoples health to social conflict to
even personal happiness. Religion is thus not the regressive
force that stops or slows down globalization; it is a pro-active
force that gives communities a new and powerful basis of
identity. It is an instrument with which religious people can
put their mark in the reshaping of this globalizing world,
although in its own terms.

ainst
Religion for and Ag
Globalization
 Religious fundamentalism may dislike globalizations
materialism, but it continues to use the full range of modem
means of communication and organization that is associated
with this economic transformation. It has tapped fast long
distance transport and communications, the availability of
English as a global vernacular of unparalleled power, the know-
how of modern management and marketing which enabled the
spread of almost promiscuous propagation of religious forms
across the globe in all sorts of directions.

ainst
Religion for and Ag
Globalization
 It is, therefore, not entirely correct to assume that the
proliferation of Born-Again groups, or in the case of
Islam, the rise of movements like Daesh (more popularly
known as ISIS, or Islamic State in Iraq and Syria) signals
religions defense against the materialism of globalization.
It is, in fact, the opposite. These fundamentalist
organizations are the result of the spread of globalization
and both find ways to benefit or take advantage of each
other,

ainst
Religion for and Ag
Globalization
 The Catholic Church and its dynamic leader, Pope Francis,
likewise condemned globalizations throwaway culture that is
fatally destined to suffocate hope and increase risks and threats.
The Lutheran World Federation 10th Assembly’s 292-page
declaration message included economic and feminist critiques
of globalization, sharing the voices of members of the Church
who were affected by globalization, and contemplations on the
different pastoral and ethical reflections that members could use
to guide their opposition.

ainst
Religion for and Ag
Globalization
 It warns that as a result of globalization: Our world is split
asunder by forces we often do not understand, but that
result in stark contrasts between those who benefit and
those who are harmed, especially under forces of
globalization. Today, there is also a desperate need for
healing from terrorism, its causes, and fearful reactions to
it. Relationships in this world continue to be ruptured due
to greed, injustices, and various forms of violence.”

ainst
Religion for and Ag
Globalization
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CONCLUSION
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 CONCLUSION
For a phenomenon that is about everything, it is odd that globalization is seen to have very little to do
with religion. As Peter Bayer and Lori Beaman observed, Religion, it seems, is somehow outside
looking at globalization as problem or potential? One reason for this perspective is the association of
globalization with modernization, which is a concept of progress that is based on science, technology,
reason and the law),With reason, one will have to look elsewhere than to moral discourse for fruitful
thinking about economic globalization and religion; Religion, being a belief system that cannot be
empirically proven is. therefore, anathema to modernization. The thesis that modernization will erode
religious practice is often called Secularization theory.
 CONCLUSION

Finally, as explained earlier, religious leaders have used

religion to wield influence in the political arena, either as
outsiders criticizing the pitfalls of pro-globalization regimes, or
as integral members of coalitions who play key roles in policy
decision makings and the implementation of government
projects.
 CONCLUSION
In short, despite their inflexible features the warnings of perdition (Hell is a real
place prepared by Allah for those who do not believe in Him, rebel against His
laws, and reject His messengers), the promises of salvation (But our citizenship
is in Heaven), and their obligatory pilgrimages (the visits to Bethlehem or
Mecca)-religions are actually quite malleable. Their resilience Has been
extraordinary that they have outlasted secular ideologies (e.g., communism).
Globalists, therefore, have no choice but to accept this reality that religion is
here to stay.
 REFERENCES

The Globalization of Religion | PDF | Phi

losophical Theories | Religion And Belie
f(

Globalization and Religion | Encyclopedi

a.com
Thank
you!