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At the same time, we are witnessing an unparalleled invigoration of extreme enthusiasm for old patterns of belief and practice on the part of many others. Whereas the former depends on the liberal state, the latter is often expressed in active opposition to state authorities, secular authorities, and the basic institutions of global secular culture.

This has set many religious people on a collision course with the rest of society and, in some cases, is creating serious levels of destructive conflict and violence. On the other hand, this religious revivalism is shaking up complacent cultural institutions of the modern state, and it is forcing most people to rethink their moral and political assumptions as citizens of their state, as well as citizens of a global society.

This extraordinary level of religious activity takes place in the post-Cold War era, which is also characterized by two countervailing trends. One trend is unprecedented economic integration and cultural homogenization, especially at the hands of the materialist culture associated with the Western forms of investment, media, advertising and entertainment. But the other trend is unprecedented cultural/religious fractionalization. People the world over are rebelling against this materialist homogenization, searching out the roots of their identities, exploring the uniqueness of their backgrounds and their original systems of meaning.

The pattern of intense integration is also felt in the liberal religious sphere in terms of multifaith communication and cooperation that has never seen its equal in human history. This, too, is transforming modern life and creating a common global culture. Thus, while the fractionating character of religious revivalism is more noticeable, and sometimes more violent, there is a quiet revolution of integration taking place as well.

It is not an age of a new world order but an age of great social, cultural, and psychological uncertainty in the context of an overwhelming and almost overpowering economic integration of the world. It is in eras of great uncertainty that we see some human beings gravitating toward traditional religious systems in search of stability and identity. But how this search is undertaken, and how it integrates or disintegrates with the world at large, depends very much on the socioeconomic, psychological, and political situation of the individual and the individual group. . .

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