Until a few years ago it was considered safe for many that the decline of religion in modern societies was sealed and would lead to a disappearance of religions. A decline in the importance of organized religion churches in Western European societies is undisputed, although the former societal embossing force and interpretation of religion declined strongly. This focus on European standards in a global perspective is the formation of new religious traditions opposed and originated in Asia as well as Europe and North America. The modern period, in particular the marked by colonial expansion and Christian revivalism in the 19 Century, leaving many "small" and "big" religions in all parts of the world arise. Seen from this perspective is commonly known as the Modern Rationality Profound religion turns out to be highly productive and innovative religion. The far-reaching changes in religiosity are closely intertwined with the change, which the identity of people in industrialized societies in the 20th Century concerns at all. Main part
The relationship between religion and modernity has become a conflict in recent times. It goes in the dispute over the Pius Brotherhood in the core question of whether a religious tradition maintained the continuity and commitment to their tradition and at the same time can connect to significant insights and normative principles of modernity. The traditionalist critics of Vatican II say that religious institutions like the Catholic Church lose their identity to the extent in which they develop an affirmative and constructive relationship to modern society. The recognition of human rights and the ideas of the French Revolution by the Council, that the acceptance of the principle of freedom in the guise of religious freedom, is equality of all religions and the brotherhood in terms of a joint and solitary world responsibility, "all people of good will" forms for the reactionary critics the actual scandal of the opening of the Church to secular modernity. The clumsy and many outrageous attempts of the rehabilitation of the SSPX are ultimately incomplete and imperfect approaches to respond to a cultural and social constellation, for Habermas the pithy phrase "post-secular society" was coined. This situation is in fact characterized by Habermas that set up religious communities in a modern world permanently and persist in it. According to Habermas, we have to say goodbye to the idea of a linear historical process that will inevitably lead to the extinction of religion. However, the secularization of society in terms of a differentiation of social systems and a pluralism of worldviews continues.1 In a pluralistic society, secular reason, according to Habermas, remains dependent on the critical potential of religion that can protect an auto-aggressive Modernism itself. At the same time remains to legitimize religion based on the criterion of their public use secular reason. So concludes a fair public discourse in a post-secular society on the one hand alleges that secular citizens must engage in a process of discussion and content translated appropriation of religious content to be ready. Thus, this relationship of mutual respect between religious and secular citizens is really fair and reciprocal, but also the religious person has such a self-critical and distancing attitude to their fundamental beliefs which can be expected and demanded. This is especially true when religious beliefs are to be used as a justification of laws and actions of state power to impose sanctions.2 Under these conditions, the religious beliefs must be translated into a language that may not be unintelligible in principle of the secular citizens. By such a translation of religious ideas in the philosophical concepts of secular reason is accomplished by Habermas a "secularized, not destroyed." The secular translation is no destruction of religion, but their "saving deconstruction" represents the question of...
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