“…Sociologists have always known this: the secularization thesis -the notion that religious decline follows societal modernization -has been a major subject of research and debate among sociologists of religion for decades, and remains so (e.g., Berger, 1967Berger, /1990Bruce, 2011;Martin, 1978;Zuckerman & Shook, 2016). Psychologists of religionamong whose ranks we count ourselves -have been somewhat slower to turn their attention in this direction, though recent theories on the cognitive foundations of religious belief have triggered debate about whether and how the absence of religious belief might be psychologically possible (Barrett, 2010;Bering, 2010;Coleman, Hood, & Shook, 2015;Coleman, Sevinç, Hood, & Jong, 2019;Messick & Farias, 2019;Norenzayan & Gervais, 2013;Saler & Ziegler, 2006;Shook, 2017;Van Eyghen, 2016). In the most general terms, scholars of religion are increasingly interested in describing or explaining a related cluster of phenomena that might be reasonably called nonreligion (Lee, 2012), a term we prefer for its breadth relative to other commonly-used terms that revolve around theism (e.g., atheism, anti-theism; Bullivant, 2013) and the secular (e.g., secularism, secularization; Casanova, 2009;Zuckerman, Galen, & Pasquale, 2017).…”