The topic of the post-secular society remains highly significant and attracts attention of humanities scholars of different countries. Post-secularity is not only religion reverting to public space. The very new religiosity differs significantly from traditional ideas about religion. The purpose of the article is to examine philosophical, theological, political and some other prerequisites of the concept of «religious extremism and fundamentalism» and the connection of this concept with the processes of secularization and post-secularization of a society. Integrative analysis is used as the theoretical and methodological research strategy. Different scientists’ understanding of the terms «religious extremism», «Christian extremism», «Islamic extremism» and the connections of these concepts with political, economic, social and doctrinal prerequisites are considered. The authors assume that «Christian extremism» in the form of movements of «Christian fundamentalism», «liberation theology», «radical orthodoxy» is a relevant response to the challenges of radical secularism of the developed modern era. Some researchers believe, however, that European secularism is an «illegitimate child» of Christianity and therefore suggest various models of contractual relations between believers and non-believers. «Islamic fundamentalism and extremism» do not accept secularism either, but there are no possible models of a consensus between believers and non-believers within the framework of fundamentalist doctrines of the radical Islam. New future perspectives of the religious and secular relationship are expected to be defined in the result of consideration of models of interaction of the processes of post-secularization of society with the movements of «Christian extremism» and «Islamic extremism».

For citation:

DOI

https://doi.org/10.26516/2073-3380.2018.24.87

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