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The purpos of this paper is a clarification of the terms and proceses of desecularization and modernity, wich are inevitable when one regards religious changes in modern postindustrial societies, as well as in postsocialist ones. Empirical reasrches confirm that even the most secular Western Europe does not have a homogenus religious society. In the second part of the paper the autores will use key empirical research in an attempt to show revitalisation of religion in Serbia as well. The nineteen-nineties brought war, crisis and transition, but they also brought a functional change for the Serbian Ortodox Church. This paper will address some of these changes: 1) religion is not just a personal thing any more, it assumes a certain place in the public sphere; 2) a new law of religious freedom (2006) changed the legal status of religious communities; 3) religious centers and temples are being rebuilt and built; 4) religions have gained their place in the media (public and private), and religious radio and tv stations are also created; 5) religious communities are reciving financial suport, as well as tax brakes from the state, and they are gradually taking control over their property which was previously nationalised. There is also an reemergence of Religious education in Primary and Secondary Schools, religious service in the military and in the hospitals, so it is necessary to monitor these processes in future.

Current migrations in Europe are the result of numerous geostrategic, political, regional, local and individual causes. They are multidimensional phenomena, whose research requires an interdisciplinary approach. The work examines the social conflicts between the domestic and the settled population, especially those based on religious fundamentalism. Firstly, the most important characteristics of contemporary Christianity and Islam, as the most dominant religions in post-secular Europe are analyzed, described and explained. It points to their prevalence, basic values, and religious (non) tolerance. It is emphasized that the misunderstanding of these religions is often the cause of religious and other conflicts. Then the social conflicts in different environments and the place the religion has in them are explored. The authors proceed from the thesis that conflicts between the domestic population (regardless of religiosity) and contemporary migrants are the result of historical, cultural, political and other social factors. Conflicts in the name of religion are just one type of social conflict, which often conceals other causes. In short, the root causes of the conflict of the local population and migrants in the areas where the aforementioned religions are dominant are explored. The most important forms, dynamics and consequences of these conflicts are listed. It is concluded that religious conflicts and contemporary migrations are another factor in the crisis and (dis)integration of Europe.