In discussing secularization, it has become conventional to note that the concept refers to various processes, of which three are particularly prominent. First, the gradual delegitimation of natural and revealed religion’s truth-claims in the face of rational critique. We can call this intellectual secularization. Second, the process by which some states have constitutionally disengaged from their citizens’ religious beliefs and institutions. We can call this state secularization. Third, the increase across society of knowledge, activities, values, tastes, and activities which lack religious content, as well as the extent to which, increasingly, people involve themselves with these non-religious forms. We can call this social secularization.