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Sociology of religions and
challenges of globalization
Teologians warn us that even the frst pages of the Bible point at globalisa-
tion. Tere, Adam/Adem was named as Te Father of all peoples. Jesus gives a
global task to the Apostles: Go and make all peoples my scholars! (Mt 28,19).
Some religions say about creation of the Gods kingdom on Earth. Kuschel

writes on Before there is a people, there is one mankind in the Jewish Bible
and Koran.
Nevertheless, perhaps sociologists should point at the diference between
globalisation that was commenced by universal religions and contemporary glo-
balised processes?
While the ultimate objective of contemporary globalisation
is the economic unity, the worlds economic market, the objective of the reli-
gious globalisation has been and still is the spiritual ruling over the world.
Is one, global religion, an unifcation at the spiritual level, possible today?
Tat is the same as if we would ask whether could be possible to have all people
in the world wearing the same clothes?
Could it be said, from the sociological point of view that confessions ground-
ed on Christianity and Islam i.e. originated from universal (global) religions, are
not ready to give answers to challenges of contemporary globalisation? Could
it be said that only some protestant communities, above all those of the Evan-
gelistic orientation, have responded to that challenge? In regard to that, i refer
to the datum that a percentage of Protestants within the worlds population has
been increased for 1000 % in the last ffty years. In addition, traditional confes-
sions of the Balkans, have turned more to the marriage with national states and
national parties, than to the challenges of contemporary globalisation. Tat was
refected in religious fundamentalism that is getting stronger, as fear of globali-
Academician and corresponding member of the ANU BiH. E-mail:
Karl-Josef Kuschel, idovi-Krani-Muslimani, Sarajevo: Svjetlo rijei, 2011, page 355.
Georgije Mandzaridis thinks: Tough seem mutually similar, contemporary globalisation and
Christian universality actually difer radically in essence (Georgije Mandzaridis, Globalizacija i
univerzalnost san ili java, Beograd: Slubeni glasnik, 2011, pp. 9).
Sociological discourse, year 2, number 3 / june 2012. 19 22
sation and a response to it (including deep social crises, fear of secularisation,
fght for preserving an identity).
Is it that the globalisation gives a fatal counterattack to the nationalism or
makes the ethnic and religious nationalism stronger in the function of the iden-
titys protection? One would say: the globalisation ruins the model of the states
church and the model of national religions. In that sense, the following ques-
tion can be asked: does the globalisation lead to taking of the throne of na-
tional religions or is something like that illusive to expect?
If the globalisation leads to creation of one worlds cultural model, then
what religions that were the key factor of establishing cultural identities (Hindu-
ism, Confucianism, Buddhism, Judaism, Christianity, Islam etc.) in many cases
before, would say to that. Tat can only be assumed from recent debates o an
alleged death of multi-culturing, on which dr. Mile Lasi wrote a paper (Death
of multi-culturing or overcoming the misery of divided societies). Buddhism,
by its spreading, then Christianity and Islam, have become a kind of global
religions. Tose religions have often been interlaced with local religious tradi-
tions in a way that difer in some aspects from the religion itself in some other
countries in which that religion is more known (like Buddhism in America than
the one in Japan, Cambodia, China; Christianity in Africa, than the one in
Europe; Islam in Indonesia and Africa than the one in Saudi Arabia etc.). How
those religions will react to an attempt of creating a new worlds cultural model?
Already today we can notice a fear of religious elites that the globalisation will
bring to mixing of religions, their equalising, even to a religious syncretism.
Processes of contemporary migrations have infuence on a sort of globali-
sation of religions. By series of circumstances and conveniences, one chooses
easily to change their place of living and work: goes from Africa and Asia to
Europe, USA etc. and brings with him/herself their own religious culture. Tey
are followed by their religious institutions (Churches, denominations etc.). Mis-
sionaries, as being called like that by traditional sociology of religions, have a
special role in that kind of globalisation of religions. Tose are the ones that
have been travelling and still are, through various parts of the world, spreading
and/or preserving religious culture and tradition they belong to.
Can religions, in the time of globalisation, ofer a kind of common system of
values to the world, like the Declaration of the worlds ethics (Chicago, 1993),
or attitudes on ecological problems (1986.) etc.? What is the place of religions
in upcoming global society? Actual crisis of globalisation even a doubt that
the globalisation is the crisis itself really makes that question more prompt to
respond to than even before. We have to fnd ways to tackle spiritual and ethi-
cal heritage of the others, without assuming that the other is inferior and at the
same time, thinking that the other is a threat to our own integrity and unique-
Sociology of religions and challenges of globalization
ness. We have to learn understanding the universality as inter-dependence, so
that the universalism to which we strive, will be dialogical and inter-subjective;
pluralism for which we long, has to be interactive, not static; we have to ac-
cept that the consensus on which we work, will be multidimensional and trans-
Contemporary sociology should try to fnd an answer to the question: which
are the consequences of the globalisation for relations amongst religions and re-
ligious communities? To search for the answer would probably lead us to some
of the following stand views:
1. Globalisation leads religious communication and their followers into
necessary dialogue with other religious communities and their followers.
2. As a result of the awareness of necessity of dialogue, it has been com-
menced with creating global organisations that contribute to the above,
like the Worlds Conference of Religions for Peace, European Council of
Religious leaders (established in 2002, as a part of the Worlds Confer-
ence of Religions for Peace).
3. Globalisation will contribute to greater respect of freedoms of the Oth-
er. Isnt it that the shirt of ecumenism (as a movement of getting the
Christian churches closer to one another) in the era of globalisation has
become too tight? Moreover, as the globalisation forces in a way, all re-
ligious communities (not only those Christian ones) to approaching one
another (not in a sense of any doctrine-based approaching).
4. When in situations of close connection of religious and national identi-
ties, Globalisation creates preconditions for religious communities to ap-
pear in the role of protection of the national identity (which, as obvious,
leads to the rise of religious nationalism worldwide). Religions which
embraced nationalism will go into confict with global processes all,
under the slogan of protecting the identity.
5. On the other hand, global processes will lead to strengthening tolerance,
reinforcing religious freedoms, and thus will destroy their limitation.
6. Globalisation imposes the following question to religious communities:
how to present to others, especially from the aspect of modern commu-
nication techniques? Expansion of communication will lead to higher
information dissemination on other religions. Each of religions will be
able to present itself to the world, by using modern communication tech-
niques. Tat would reduce a possibility of extreme part of the religious
leadership to create prejudice on a religion and religious culture of the
Other amongst believers.
Hogan, L.-M, J., Jienfe ekumeni:ma kao meukulturalne, meureligifske i favne teologife,
U: ,Concilium', Rijeka-Sarajevo, No. 1/2011, p. 97.
7. Globalisation destroys the monopoly of one religion and leads to creating
a market of religions and to religious pluralism. It produces religious
8. If national borders loose of their signifcance in the era of globalisation,
can it be also said for religious/confessional ones? Would the issue of
borders become insignifcant in the 21
century, or perhaps, very much
important? For the sociology of religions is important to monitor the
processes which take place at the borderline of religions, especially in
times of conficts, when both religions and religious symbols are called
for help. Also, to monitor what kind of religious awareness (tolerant,
exclusive, inclusive, radical, fundamentalist-like etc.) shapes at the border
of religious etc.
Te above are only a few of issues and questions that remain before the Soci-
ology of religion, when it comes to contemporary global processes.
Prevela: Maja Doenovi
1. Janulatos, Anastasije. Globalizacija i pravoslavlje. Beograd: Hrianski
kulturni centar, 2002.
2. Eriksen, Tomas. Paranoja globalizacije. Sarajevo: Sajtarija, 2002.
3. Fox, Jeremy. Chomsky i globalizacija. Zagreb: Jesenski i Turk, 2001.
4. Hogan, Linda i May John. Vienje ekumenizma kao meukulturalne, me-
ureligijske i javne teologije. Rijeka-Sarajevo: Concilium, br. 1/2011.
5. Kuschel, Karl Josef. idovi-Krani-Muslimani. Sarajevo: Svjetlo rijei,
6. Mandzaridis, Georgije. Globalizacija i univerzalnost san ili java. Beo-
grad: Slubeni glansik, 2011.
7. Zbornik. Religion and globalization. Ni: UNIR, 2005.