Modernization refers to the transition from traditional, agrarian systems to industrialized and technologically advanced structures, while secularization denotes the diminishing influence of religion in public life and individual consciousness. The relationship between these processes is complex and context-dependent.

According to Max Weber, Modernization involves rationalization and disenchantment, leading to secularization. As societies adopt rational-scientific thought, traditional religious explanations lose authority.

According to Émile Durkheim, in industrial societies, the decline in collective consciousness rooted in religion occurs as individualism rises.

If we look into the process of modernisation and secularisation together, undoubtedly, they are closely linked as both are part of a set of modern ideas. Modernisation refers in social sciences to the process of evolution from the traditional to modern society. Two processes modernisation and secularisation are linked to each other; they are both part of a set of modern ideas. Modernisation referred to improvement in technology and production processes. Secularization means wider acceptance of all religions. It has been an assumption of all theorists of modernisation that modern societies have become increasingly secular.

Modernization has been proportionally linked to secularization, Secularisation marks a process in which especially in industrialized societies, the religious beliefs, practices and institutions have lost their former social importance, the traditional beliefs are subjected to rational questioning, the monopoly of religious symbols is broken with the pluralization of the life spheres and people have established more control on their environment with the rise of individualism and modernisation.

Modernity assumes that local ties and parochial perspectives give way to universal commitments and cosmopolitan attitudes; that the truths of utility, calculation, and science take precedence over those of the emotions, the sacred, and the non-rational; that the individual rather than the group be the primary unit of society and politics; that the associations in which men live and work be based on choice not birth; that mastery rather than fatalism orient their attitude toward the material and human environment; that identity be chosen and achieved, not ascribed and affirmed; that work be separated from family, residence, and community in bureaucratic organisation.

Shmuel Noah Eisenstadt’s (Israeli Sociologist) notion of multiple modernities emphasizes the idea that in different places different patterns of modernity developed. If we look at the United States, Latin American countries, Japan, India, Israel, and other countries and societies, we see that not one of them has copied the initial pattern of modernity in its entirety, and that each has developed its own characteristic patterns of modernity. Countries like Sweden and France exemplify the secularization thesis, with high modernization levels and low religious participation. The rise of scientific reasoning, increased education promoting critical thinking, and the separation of church and state reduce religion's influence in governance.  However, in countries like India and Iran that experienced significant modernization, yet religion remains central in social and political life.

Thus, Modernization doesn’t follow a single Western blueprint but varies across historical and cultural contexts. Some societies maintain strong religious vitality alongside modern institutions.