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U prvoj polovini 19- stoljeća dolazi do povijesnih i političkih previranja u Europi: pojava panslavizma, revolucija 1948., koja je trebala rušenjem Austrougarske Monarhije uspostaviti temelje demokraciji (u kojoj se hrvatski ban Jelačić stavio na stranu Beča), te intenzivan interes kulturne Europe za zaostali srpski narod pod turskom vlašću. I pored kontroverzne uloge J. Kopitara i Vuka Karadžića, Hrvati prihvaćaju Književni dogovor 1850. g. sa Srbima, koji već u ono vrijeme, očevidno uz pomoć politike i lingvistike, osporavaju Hrvatima identitet. ; In the first half of the 19th century Europe saw some historical and political changes like Pan-Slavism and the Revolution of 1848, which was to build up democratic fundaments through the abolition of the Austro Hungarian Empire (with the Croartian Banus Jelačić on the Viennese side). Europe's cultural interest in Serbia increased. The Serbs were under Turkish dominance and thus restricted in their development. In 1850, despite controversial roles of J. Kopitar and Vuk Karadžić, the Croats agreed to a literary arrangement with the Serbs, who had already at that time obviously disputed the Croatian identity by means of politics and linguistics.

The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.

The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.

The critical function of the Church & theology throws some light on the general nature & place of criticism in human relations, & particularly on the role of opposition in politics. From the standpoint of the Church & theology the role of opposition is not untoward in itself, it is a positive component of political life in democracy. The article lists a number of major civilizational problems that require the useful & necessary criticism by the Church & theology. It is also the opposition's duty to use their political clout to make key political protagonists pay due attention to the Church & theology & in this way enable them to fulfill their positive social role. The opposition's activities should be founded on truth, justice, & the exclusion of hatred & even love (utopia?). Adapted from the source document.