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According to the cultural anthropology eating together, especially during feasts is not only of social significance, strengthening community bonds but also bears some political and religious consequences. The motif of eating which gives a thematic orientation to the whole narrative in 1 Kings 13 has been skilfully interwoven into the narrative structure of the confrontation between the king and the prophet, representing respectively politics and religion. The story consists of two episodes. The first one (13:1–10) describes the relationship between politics and religion in an encounter of the man of God from Judah with the king. The second one (13:11–34) gives a full account of a conflict within religion regarding a relation to politics. Both the man of God and the old prophet fail to live up to the message of God. However, their failures do not undermine the word of God proclaimed by them because its strength and persistence is based on the faithfulness of God which accompanies the sinful people. ; Jeść czy nie jeść. Polityka, religia i jedzenie w 1 Krl 13Według antropologii kulturowej wspólne jedzenie, zwłaszcza podczas świątecznych posiłków, ma nie tylko znaczenie społeczne, wzmacniające więzi wspólnotowe, ale niesie także określone skutki polityczne i religijne. Motyw posiłku, nadający tematyczną orientację opowiadaniu w 1 Krl 13, został umiejętnie wpleciony w narracyjnie skonstruowaną konfrontację między królem i prorokiem, reprezentującymi odpowiednio politykę i religię. Składająca się z dwóch epizodów opowieść, opisuje najpierw relację religii i polityki, w pełnym napięcia spotkaniu między człowiekiem Bożym z Judy i królem (1 Krl 13,1-10), a następnie podejmuje problem konfliktu wewnątrz religii o stosunek do polityki (1 Krl 13,11-34). Obydwaj jej przedstawiciele, człowiek Boży i stary prorok nie dorastają do treści wypowiadanego w imię Boga orędzia. Tym niemniej, ich słabości nie podważają głoszonego przez nich słowa, którego mocą jest wierność Boga, towarzysząca grzesznemu ludowi.

According to the cultural anthropology eating together, especially during feasts is not only of social significance, strengthening community bonds but also bears some political and religious consequences. The motif of eating which gives a thematic orientation to the whole narrative in 1 Kings 13 has been skilfully interwoven into the narrative structure of the confrontation between the king and the prophet, representing respectively politics and religion. The story consists of two episodes. The first one (13:1–10) describes the relationship between politics and religion in an encounter of the man of God from Judah with the king. The second one (13:11–34) gives a full account of a conflict within religion regarding a relation to politics. Both the man of God and the old prophet fail to live up to the message of God. However, their failures do not undermine the word of God proclaimed by them because its strength and persistence is based on the faithfulness of God which accompanies the sinful people. ; Jeść czy nie jeść. Polityka, religia i jedzenie w 1 Krl 13Według antropologii kulturowej wspólne jedzenie, zwłaszcza podczas świątecznych posiłków, ma nie tylko znaczenie społeczne, wzmacniające więzi wspólnotowe, ale niesie także określone skutki polityczne i religijne. Motyw posiłku, nadający tematyczną orientację opowiadaniu w 1 Krl 13, został umiejętnie wpleciony w narracyjnie skonstruowaną konfrontację między królem i prorokiem, reprezentującymi odpowiednio politykę i religię. Składająca się z dwóch epizodów opowieść, opisuje najpierw relację religii i polityki, w pełnym napięcia spotkaniu między człowiekiem Bożym z Judy i królem (1 Krl 13,1-10), a następnie podejmuje problem konfliktu wewnątrz religii o stosunek do polityki (1 Krl 13,11-34). Obydwaj jej przedstawiciele, człowiek Boży i stary prorok nie dorastają do treści wypowiadanego w imię Boga orędzia. Tym niemniej, ich słabości nie podważają głoszonego przez nich słowa, którego mocą jest wierność Boga, towarzysząca grzesznemu ludowi.

Studies of religion and politics have begun to force their way into the mainstream of the discipline thanks to their increasing methodological sophistication and theoretical ambition in addition to the push of real-world events. In comparative politics, puzzle-driven structured comparison has yielded new insights into the rationality of religious behavior, the weight of path dependence in shaping religious values, and the play of socioeconomic factors in shaping religion's vitality. In international relations, recognition of the importance of religious identities and values in the play of international affairs has spelled an advance over realist caricatures that long discounted ideas as epiphenomenal and focused on the quest for wealth and power as the sole driver of international politics. But notable lacunae remain. The comparative subfield still needs to reckon with the noninstrumental aspect of religious behavior, the power of religion as an independent variable, and the differential appeal, persuasiveness, and political salience of religious ideas over time. The IR subfield must move beyond "paradigm wars" focused on whether religion matters in international politics in favor of more empirically grounded, structured comparison to illuminate when and why religion matters in international affairs.

Past findings and theory in the sociology of religion support two opposing perspectives concerning the influence of religion on American politics. Looking from within the United States, the commanding influence of religion on political rhetoric and voting patterns seems apparent. From a global perspective, the role that religion plays in American politics is less clear ; in fact, one could argue that our political institutions are decidedly secular. I present support for both of these perspectives before turning to an international analysis of images of God using the Gallup World Poll. These data indicate the uniqueness of American religiosity and suggest that the ways in which religion affect politics in the United States is unusual for a post-industrial country. Namely, many Americans understand God as a political actor ; because of this, American political culture mixes religious and political language with fervor, all while keeping church and state institutions separate.

"Post-Conflict Processes and Religion: Lebanon" published on by Oxford University Press.

ACCORDING TO STANDARD CRITERIA, THE UNITED STATES IS ONE OF THE MOST RELIGIOUS COUNTRIES IN THE INDUSTRIALIZED WORLD. THE GROWTH OF THE CHRISTISN RIGHT, THEREFORE, SHOULD COME AS NO SURPRISE TO POLITICIANS. HOWEVER, THE POLITICAL LEFT HAS SOMEHOW NEGLECTED THE IMPORTANCE OF RELIGION TO THE VOTING PUBLIC. THE LEFT, THEREFORE, MUST BEGIN TO APPRECIATE THAT RELIGIOUS ISSUES IN THE PUBLIC SPHERE ARE JUST AS IMPORTANT AS ECONOMIC AND ETHNIC ISSUES. THE LEFT MUST ALSO DEVELOP A DEEPER UNDERSTANDING OF RELIGIOUS ISSUES. MOST IMPORTANTLY, THE LEFT SHOULD TRY TO COOL THE RHETORIC ABOUT RELIGION-RELATED ISSUES THAT SPAN THE POLITICAL SPECTRUM.

Examines the benefits of links between Christian and Muslim religious leaders and state elites, and the challenge to state authority of popular religious groups.

Religion and religious nationalism have long played a central role in many ethnic and national conflicts, and the importance of religion to national identity means that territorial disputes can often focus on the contestation of holy places and sacred territory. Looking at the case of Israel and Palestine, this book highlights the nexus between religion and politics through the process of classifying holy places, giving them meaning and interpreting their standing in religious and civil law, within governmental policy, and within international and local communities. Written by a team of renowned scholars from within and outside the region, this book follows on from Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-existence to provide an insightful look into the politics of religion and space. Examining Jerusalem's holy basin from a variety of perspectives and disciplines, it provides unique insights into the way Jewish, Christian and Muslim authorities, scholars and jurists regard sacred space and the processes, grass roots and official, by which spaces become holy in the eyes of particular communities. Filling an important gap in the literature on Middle East peacemaking, the book will be of interest to scholars and students of the Middle East conflict, conflict resolution, political science, urban studies and history of religion. ; https://scholarship.law.edu/fac_books/1001/thumbnail.jpg