The question of how religion and modernity relate is one of the key questions for any "discourse on modernity". After all, it is not only a question of how modernity and related modernization processes affect traditional forms of religion. It is also a question about the nature of modernity itself, about its religious and theological roots, which in one way or another constantly pops up both in purely theoretical discussions 1 and in the current political agenda 2. Social sciences in the XX-XXI century proposed several concepts designed to explain this relationship. The most famous and influential of them was the theory of secularization, which was a subsection of the more general theory of modernization, which postulated the fundamental incompatibility of modernity and religion: the more of one, the less of the other.3 Today in ip- 1. See, for example, the dispute between Karl Levit and Hans Blumenberg: Lowith K. Weltgeschichte und Heilsgeschichte. Die Theologischen Voraussetzungen der Geschichtsphilosophie. Stuttgart, 1953; Blumenberg H. Die Legitimitat der Neuzeit. Frankfurt a. M.: Suhrkamp, 1996; Wallace R.M. Progress, Secularization and Modernity: The Lowith-Blumenberg Debate // New German Critique. 1981. No. 22 (Special Issue on Modernism). P. 63 - 79. 2. What is worth at least a dispute about Christian roots in Europe or about Orthodox culture in Russia? 3. Secularization Theory: the Course of a Concept // The Secularization Debate (Eds. W. H. Swatos, D.V.A. Olson). Lanham, Boulder, N. Y., Oxford: Rowman & Littlefield Publishers, inc., 2000. page 8As one of the possible alternatives, the concept of "multiple modernities" by Shmuel Eisenstadt is increasingly brought to the fore in religious studies, which makes it possible to complicate and nuance the conclusions of secularization theory by placing this theory in a global context. The main theme of this issue is devoted to the concept of multiple modernities and, in particular, to its aspect that allows us ... Read more