Today, religion is becoming visible again around the world.

This increase in
visibility can be seen in two ways. First, there is a growing interest in religion
among people in many parts of the world. Second, religious practices and
beliefs are becoming more public, especially through media. Religion is now
more often part of public discussion, popular culture, and mass
communication. Some people talk about a worldwide "revival" of religion or
a "return" of religion. Others suggest that religion is not really coming back
because it never fully went away—it was always present in some form, even
during times when society seemed more secular. What is new today is how
strongly religion is connected to media and globalization, which has made it
more visible and widespread.
The way religion is seen as becoming more visible is closely connected to how
we understand media and globalization. Media, especially digital media, now
plays a big role in how religion is practiced and shared. Globalization means
that ideas, images, and practices can spread quickly across the world. This
makes religion more visible in many public spaces and connects religious
groups in different countries. The way people express their faith is changing
because of this. Today, religion is not just something private or local—it often
appears in global discussions, on the internet, and in global networks.
Because of this connection between religion, media, and globalization,
scholars are rethinking what religion means and how it works in modern
society. Some say we cannot understand religion today without also
understanding media and globalization. The old idea that religion only
belongs in temples, churches, or mosques no longer works. Now, religion is
also found on TV, in films, on social media, and in political events. This shift is
challenging older ways of studying religion, especially those that separate
religion from politics, culture, or economics.
The idea that religion should be private and separate from public life comes
from Western ideas of modernity and secularism. In this view, religion was
supposed to fade away as societies became more modern, scientific, and
democratic. But this has not happened. Instead, religion remains strong in
many places and has taken new forms. This challenges the older theory that
religion would disappear in a modern world. Now, scholars argue that
religion changes and adapts rather than simply disappearing.
One big mistake in the older Western view was assuming that religion is the
same everywhere. Scholars tried to define religion in a way that fits all
cultures and times, often based on Christian ideas. But this approach does
not work well with many non-Western religions. For example, in some
cultures, religion is mixed with politics, tradition, or everyday life. So, defining
religion too narrowly leaves out many important ways people experience and
practice it.
The link between media and religion is not just about religion using media to
share its message. It's also about how media shapes and changes religion
itself. In other words, religion is not just presented through media—it also
becomes shaped by it. This is called “mediatization.” For example, the
Protestant Reformation was not just a result of Martin Luther’s teachings, but
also of the printing press, which helped spread those ideas widely. The
printed Bible allowed people to read religious texts on their own and made
religion more personal. This shows how a new form of media (the printing
press) helped create a new form of religion (Protestantism). The printing
press didn’t just carry religious ideas—it changed how people experienced
religion.
Today, we can see the same kind of change happening with digital media. Just
like the printing press helped spread Protestantism, the internet is now
changing religion in many ways. Religious groups use websites, social media,
and streaming to reach people across the world. But more than just
spreading messages, digital media is also changing how religion is practiced
and understood. For example, people can now attend religious services
online, join prayer groups on social media, and read scriptures through apps.
This shows that media doesn’t just carry religion—it also changes it by
shaping how people take part in it.
At the same time, digital media makes religion more public and visible. In the
past, religion was mostly practiced in temples, churches, mosques, or at
home. Now, religious messages, images, and debates are everywhere—on
Facebook, YouTube, Instagram, and WhatsApp. This makes religion part of
everyday life in new ways. It also means that religious ideas are shared with
people who might not agree with them or who follow different religions.
Sometimes, this leads to learning and dialogue, but other times, it causes
conflict, misunderstanding, or even violence.
Also, the way religion is shown in the media is very important. Media does
not just spread religion—it also shapes how people understand it. Religious
messages are changed when they are turned into videos, photos, or online
content. This can make religion look different from how it is practiced in
person. Some religious groups use media to grow and reach more people,
while others worry that media can weaken or misrepresent their beliefs. So,
media is not just a tool for religion—it also changes what religion means.
Another effect of digital media is that it allows individuals to mix religious
ideas. Online, people can explore many religions at the same time. A person
might watch a Hindu ritual on YouTube, read a Buddhist quote on Instagram,
and listen to a Christian sermon on a podcast—all in one day. This makes
religion more personal and flexible. People do not always follow one
tradition strictly. Instead, they pick and choose what feels meaningful to
them. Some scholars call this “spiritual shopping.”
However, this mix-and-match approach can also weaken traditional religious
authority. In the past, religious leaders and institutions guided followers and
explained what was right or wrong. But on the internet, anyone can speak
about religion, post interpretations of holy texts, or lead online prayer. This
can empower ordinary people, but it can also lead to confusion, fake news, or
harmful messages. So, digital media makes religion more democratic, but also
more chaotic.
Some scholars say that religion and media now work together so closely that
they are hard to separate. This idea is called “mediatization of religion.” It
means that religion has become shaped by how media works. For example,
religious leaders may act like influencers, using branding, video production,
and social media strategies to connect with followers. Religious events are
planned to look good on camera. Even the way people pray or talk about God
may change because they are thinking about how it will look or sound online.
Because of mediatization, some religious groups become very good at using
media, while others struggle. Big, wealthy organizations may hire experts to
make videos, manage social media, or run websites. This helps them reach
more people and grow. But smaller or poorer groups may not have these
resources. So, even though the internet seems open to everyone, it can still
create inequality in who gets heard. Those with better media skills or money
often have a louder voice.
Also, media sometimes changes the message of religion. To attract attention
online, religious content may become shorter, more emotional, or even
sensational. Deep or complex teachings may be simplified into catchy quotes,
colorful images, or dramatic videos. This helps religion go viral, but it can also
reduce serious ideas into entertainment. Some scholars worry that this may
weaken the depth and meaning of religion over time.
Despite these changes, digital media also allows new kinds of religious
experiences. People can now attend online prayer meetings, join virtual
pilgrimages, or use meditation apps. These tools help people practice their
faith when they are busy, far from home, or living in places with few religious
communities. For many, this is a helpful way to stay connected to their
beliefs. It shows how religion can adapt to new technology and continue to
be meaningful in modern life.
At the same time, digital media can also increase conflict between religions.
Online spaces may spread hate speech, religious insults, or fake news about
other groups. Sometimes, people use social media to attack or blame others
in the name of religion. This can create fear, anger, or even real-world
violence. Because posts and videos spread so fast, these conflicts can grow
quickly and affect people all over the world. So, while media can help spread
religion, it can also make religious tensions worse.
Still, some people and groups try to use media for peace. They create videos,
blogs, or posts that promote understanding between different religions. They
use online tools to talk about shared values like kindness, justice, or respect.
These efforts show that media can also support harmony and dialogue. It
depends on how people choose to use it—either to divide or to unite.
We should also remember that media is not neutral. Big media companies,
social media platforms, and governments often control what gets seen or
heard. They may support some religious voices and ignore others. For
example, a platform might promote popular religious influencers but block or
limit smaller, minority voices. This affects which religions are more visible
online and which are not. So, even though the internet seems open, not
everyone gets the same chance to share their beliefs.
We should also remember that media is not neutral. Large media companies,
social media platforms, and governments often have power over what gets
shown or heard. They may support certain religious messages while ignoring
or blocking others. For example, a platform might highlight popular religious
leaders but limit the visibility of smaller or less mainstream religious voices.
This creates an unfair situation where some religions appear more important
or influential than others.
In some places, the government even controls how religion appears in the
media. They might ban religious channels, censor religious posts, or punish
people for sharing certain religious content. This shows that media is often
used as a tool of power and control, rather than just a way to freely share
ideas. So, we need to ask: who decides what religious messages we see, and
whose voices are being silenced?
At the same time, religion also shapes media. Religious groups use media in
creative ways to spread their beliefs. They publish books, make movies, run
websites, and use social media to connect with followers. Some religious
groups even create their own media platforms to avoid censorship or bias.
This shows that religion is not just a passive victim of media control – it can
also be an active player in the media world.
However, this mix of religion and media also leads to conflicts. When
religious symbols or beliefs are shown in disrespectful ways – like in cartoons,
films, or ads – it can hurt people’s religious feelings. Sometimes, these
representations are meant to criticize religion or provoke debate. Other
times, they are just careless. But in a globalized, digital world, these images
can quickly spread and cause protests or violence in different countries. This
raises hard questions about freedom of speech, respect for religion, and the
limits of artistic expression.
Finally, the rise of global media means that local religions are now part of a
global conversation. People can learn about many different faiths with just a
few clicks. This can lead to more understanding and dialogue. But it can also
cause confusion or fear, especially when media presents religions in
simplified or negative ways. So, we must think carefully about how religion is
shown in the media and how it affects people’s views around the world.
This story about religion, media, and globalization is mostly familiar, but I
want to highlight two important points that are often overlooked. The first
point is about how fast communication technologies are developing and how
they help make things visible. For example, the Danish cartoon controversy
became a big global event because of how images, rumors, and texts quickly
spread through print and digital media. These events show that what we call
a "religious revival" should be looked at differently in today’s global world.
When we think about the Islamic Awakening, for instance, we shouldn’t see
it as just a backward or anti-modern movement. Media helps shape it by
connecting Muslims around the world and showing their protests. The people
protesting and those defending free speech are all part of this global media
stage where political and religious drama is performed and watched
worldwide.

The second point is about how the Danish cartoon issue raises questions
about what we can and cannot show publicly – especially in the space
between religious and secular ideas. Many people say Muslims were
offended by the cartoons because Islam bans images of the Prophet. But this
rule isn’t always strict or clear. Islamic history actually includes many cases
where the Prophet is shown in respectful ways, such as with a glowing face
and no clear features
Interestingly, even secular societies have their own rules about what images
are forbidden. For example, there are strong limits on showing images of
dead soldiers, naked children, or people being tortured. These rules are part
of journalistic ethics and are even supported by international laws, like the
Geneva Conventions. In other places, laws also protect public figures – such
as in Spain, where two cartoonists were punished for drawing the crown
prince and his wife in a sexual pose. But unlike the Danish cartoon case, the
Spanish cartoon wasn’t reprinted widely. This shows that both religious and
secular societies draw lines around what is acceptable, and they enforce
those lines in different ways.
So instead of assuming that religious people are too sensitive and that
secular people are always open-minded, we should think more deeply about
the power of images. Images can move people emotionally – they can inspire,
anger, or hurt. This is true for both religious and secular communities. We
should also look at how different groups define what counts as an offensive
or sacred image. For example, some religious groups – like Catholics or Shia
Muslims – use images of suffering bodies as part of their religious practice.
They even glorify these painful images. In contrast, secular societies may
avoid such images. The conflict over the Danish cartoons isn’t just about free
speech vs. religious extremism. It shows that different groups have different
ideas about what should or shouldn’t be shown, especially when it comes to
pain and truth.
Conclusion:
The story of religious print and modern religious images can help us rethink
what we believe about how religion and media interact. Studying these
issues also helps challenge common beliefs among media scholars and
historians, who often think that new media (like printing, TV, or the internet)
only helped push societies from religious rule to democratic systems. Some
scholars have questioned these ideas, especially the myth that media always
supports freedom and democracy. What this chapter tries to show is that
sociology of religion can offer something unique by examining in detail how
religion, media, and globalization are all connected. There is still much more
we need to explore in this area.