Feminism as a social movement and a epistemological system has challenged the religion as legitimating element of patriarchal structure. The feminist theologists present a new category in religious studies by serious critics toward religions and emphasize on issues of gender of God. They presented a new approach in religious studies as feminist theology and the idea of feminization of religion.The data shows that the feminist critical approach in Christianity, the increase of women consciousness and their participation in society, especially the design of feminization of religion, the emphasis on the pluralism of religions, and personal religions with feminine approach, the conflict to fundamentalism, the presentation of female alternatives for the God and structural elements of feminist theology that in which emphasis on this world and human life in it substitute to the religious approaches, are all the effects of the feminist theology on the secularization in the western world.

This article examines various levels of secularization in Iran. It argues that a systemic secularization is taking place at the macro level. It also cautions that, at the meso level, a distinction should be made between the state-sponsored religion and popular faith. Further, in the realm of life-world and in the public and private spheres, religion continues to have a significant impact. Indeed, actions of individuals are highly influenced by their religious beliefs. At the same time, individuals are inclined to distinguish between religious actions that are freely formed and those that are enforced from the top. While secularization is more serious at the macro level, secularization in the life-world and individual realms is accelerating due to the arbitrary intervention of the formal sphere in the everyday life of people. Thus, to bring spirituality back to people(s) lives, formal sanctions should be avoided.

The article focuses on the position of the effect of science on secularization and tries to show why this effect of science on secularization by examining why. In order to answer the above question, the effect of the supporters of science on secularization was examined in detail and the issue was discussed from their point of view. Finally, in response to the question, what are the causes and mechanisms of secularization? It was concluded that the reason for the effect of science on the secularization of contradictions and incompatibility of "basic assumptions and beliefs", "consequences", "characteristics", "explanations" and "spirit" of science with religion. In this situation, it means that the existence of incompatibility between the above cases with the religion of science causes the secularization of society by reducing the need for religion or changing the attitudes and beliefs of individuals. That is, science, on the one hand, reduces people's need for religion and, on the other hand, causes a change in their attitudes and beliefs, and thus results in secularization.

In both empirical research and interpretation today there is a total lack of agreement as to what secularization is and how to measure it. The present paper tries to bring the concept of secularization in to focus by considering 1) the history of the term. 2) six types of usage today and their application in selected examples of research. 3) a critique of these forms of secularization concept as analytical tools, and 4) a critique of the secular - religious polarity. It is concluded that the term secularization, because of its polemical past, its extremely varied definition, and its frequent use as a blanket term to cover several disparate processes, should either be abandoned or be explicity recognized as a comprehensive term covering three complementary but distinct processes, desacralization, differentiation and transposition.

This article's main effort is targeted towards determining the discussion's location within the secularization literature so that to clarify its path versus those paths as reflected in scattered thoughts, efforts, and other preoccupations in this area. The act of examinig the iranian secularization, as a probable process, requires three steps to be taken:1. To have a rather clear picture as to the context of occurrence.2. To have a clear and distinct definition of such a phenomenon.3. To critically investigate the current ideas expressed about the Iranian seculariza tion.The model presented here on the Iranian secularization, constitutes this paper's main claimand it is in fact its final product which includes suggestions as to:A. Factors influencing this process of secularization at four levels of: macro, middle, micro, and religion per se.B. The detailed indices for each of the above.C. The path and process of their occurrence.

Secularization occurs first at the level of economics, politics, and then at the level of "family, values, culture, and the level of meaningful resources" and affects societies, individuals, and religions with globalization; Such as the Western lifestyle and intellectual paradigm, as well as competition in cultural obedience. The aim of the present study is to study secularization and cultural alienation in the age of globalization and the research method used in it is basic and qualitative data. The method of detection and inspection for access to credit has flowed into it. Based on the findings of the present study, the existence of various media and cultural tools in the era of globalization of Western culture and the domination of the capitalist system in the world, the category of "globalization of culture" has been raised and we see cultural changes in Iranian society. Therefore, the study of globalization and its effects on Islamic identity and culture is considered, and finally, views and approaches to the category of secularization, globalization, culture and identity, and how to deal with the threats and challenges arising from globalization and secularization. Cultural alienation itself is explored.