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Political science is in same time old and young science. Old, if we have in mind politics as subject of research, and young if we think about institutions in which politics is only subject of research or education. Having in mind religion as subject of political science research, we can easily conclude that all books in early history of mankind, which were dedicated to political topics, had for the first subject religion. That is clear if we remember that first forms of political organizations in old Babylon, Egypt and Israel are inseparable connected with gods. Gods gave legitimacy to those states. But so political science institutions in generally so political sciences of religions, or politologie des religions in French, was born late. The first subjects of research in political sciences institutions were: state, political regimes, political parties, theory of politics, political systems, etc. Religion was studied very rarely. Modern political science was born under influence of French intellectuals: Diderot, Rousseau, Voltaire etc. They considered that religion will disappear with education and development. Their compatriot Alexis de Tocqueville thought contrary to their prognosis. The time gave right to Tocqueville. In the second part of XX century when the world development was the highest, religion maintained its position in big part of globe and became stronger in a lot of states. That created big challenge for political science. Many of political scientists started with research concerning influence of religion into politics. That create, as the first step, centres for research of relations among religion and politics as is labaratoire RELIGION ET POLITIQUE at Institute d'etudes politiques in Paris or l'Observatoire du Religieux at Institut d'etudes politique in Aix EN Provence en Frence, and finally that created special scientific discipline among political sciences which name is Religion and politics, Political Science if Religion, Politologie of Religion or Politologie des religions in French. Politologia della religione in italien or Religionspolitologie in German.Key words: Religion, Politics, Political Science, Development, Lecturing

According to the author, James Madison, a major architect of American constitutional government, operated from a deep Christian commitment & perspective. First, Madison's family background & education are described, which provided him with Christian theology, republican political theory, & the Calvinist notion of work (in his case a political career) as divine calling. Examples of his historical shifts between Lockean liberal & classical republican ideologies, often viewed as inconsistent, are attributed to his Christian worldview. For him, the main goal of religious freedom was to serve the cause of Christian evangelism. Finally, examples of religious perspective in "The Federalist Papers" & examples of Christian language in his political writings are given. D. Miller

The Rev. John Witherspoon had a unique status among the founders as a political clergyman. The article briefly discusses his careers in politics & religion, then reconstructs his views on the public role of religion, in other words his political ideology. The discussion of political theology centers around two political sermons: "The Domination of Providence over the Passions of Men" & the "Sermon delivered at a Public Thanksgiving after Peace," as well as three religious proclamations drafted for the Continental Congress. D. Miller

Examines the nature & consequences of the multiple interconnections between religions & wars both historically & in the contemporary world, highlighting their geographic dimensions. The function of religions as "cultural systems" & the mutable nature of such systems are described in terms of how they provide the impetus, motivation, or rationale for war. The relationship between geographic context & the religious discourses that fuel war is explored, along with religion's role in the "territorial concerns & spatial strategies of combatants." Also discussed are differences between religiously motivated wars & other types of conflict; linkages between religion, nationalism, ethnicity, & war; wars resulting from secular opposition to religious activities; & the function of religion in the political pursuit of peace. References. K. Hyatt Stewart

Explores the notion of Just Peace, demonstrating the validity of three propositions. First, the implications of religion for the topic are significant & intricate: significant due to religion's vital role in today's international system & vital because religions at times differ in their doctrinal understandings of justice & peace. Second, the concept of Just Peace should be regarded as a rubric, an "umbrella term" that encompasses a host of sub-problems. Third, despite the complexity of the issues at hand, the enduring significance of internationally acknowledged human rights constitute one major unifying theme for the diverse considerations of peace & justice. K. Coddon

Religion plays a powerful role in modern politics, and the relationship between the two is ever-changing. The governing of a state cannot be separated from the religious views of its people that affect the leaders and lawmakers of a country. Law mirrors society. This paper explores the ways that religious beliefs, practices, and communities shape and are shaped by the political expecta-tions and necessities of a nation by using examples from major world religions. Readers will be presented information regarding each religion's perception of the relationship between religion and politics and how religious adherents have upheld or opposed the relationship. Because reli-gion and politics are always changing and adapting, the foundational ideologies of the relation-ship between these two entities are continually challenged, reimagined, modified.

Current approaches for understanding and analyzing religion in international politics insufficiently incorporate the role of ethics in the practices of religious actors. Primordialist approaches essentialize religion, instrumental approaches consider it to be an epiphenomenon, and cosmopolitan approachesa prioridowngrade alternative ethical constructs as insufficiently universalist. An approach to religion that begins with a constitutive understanding of religious belief and economic, social, and political practice as outlined in Weber'sSociology of Religion, is more helpful. However, because Weber's method insufficiently addresses ethical intentionality, the 'neo-Weberian' approach I advance here incorporates the concepts of 'common good' and 'popular casuistry' into socio-historical contextualization. This approach provides a way to understand and theorize how religious adherents connect religious guidelines to moral action that avoids the essentialization of religion which is often characteristic of other perspectives.

John Adams' views on religion & politics are explained through the history & provisions of the 1780 Massachusetts Constitution, which Adams in large measure drafted. In a broad sense, Adams upheld as his first principle of political philosophy a balance of the freedom of many private religions with the establishment of one public Christian religion. For him, too little religious freedom is a recipe for hypocrisy & impiety, while too much religious freedom is an invitation to depravity & license. He advocated for a "mild & equitable establishment" of Protestantism. D. Miller

Gözaydın, İştar -- (Dogus Author) Conference full title: Istanbul Spring School: Islam and The Non-Muslim Other: Doctrines, Attitudes, and Practices, 26-28 March 2012. Istanbul: Liberales Institute. ; This article is primarily concerned in a power struggle within Turkey for over the last 80 years, leaving aside a much longer one of 200 years. Working on religion, politics and politics of religion anywhere involves varies parties as the state, the society, and the individual of the political body of that given country. In order to try to understand the statereligion relationship in Turkey, I suggest that Presidency of Religious Affairs / Diyanet İşleri Başkanlığı should be scrutinized as an initial step. Within the Turkish society, there have been existing an increasing friction between two groups that may roughly be defined as laicists1 and Islamists2 during the whole republican era ongoing since 1923, but has become more visible especially in the 1990's. In this article, I will be debating on the basic and crucial questions, as I perceive it, 'what is a capacitated democracy and how to achieve it?' in the context of law and politics in Turkey. Actually, in order to evolve my argument, I will initially be focusing on the development of the relations among the state, the groups in society, and religion in the Republic of Turkey. Then, I will be discussing the need and possibility of a mutually acceptable ground for a peaceful coexistence in this country. Obviously my preference to work on the last 80 years instead of the 200 year span of the phenomenon stems out of my acceptance of the republican times to be a more visible stage of the above mentioned contestation. ; The Netherlands Interuniversity Scholl for Islamic Studies (NISIS), The Instıtute D'etudes De l' Islam Et Des Societes Du Monde Musluman

Examines political participation among pastors of the evangelical Christian Reformed Church & the more liberal Reformed Church in America. The focus is on the nature & extent of political involvement across time & during the 1966 presidential election. Data were drawn from questionnaires completed by 520 ministers equally divided between the two denominations. The results showed different patterns of clerical involvement in politics depending upon mode of activity & theological orientation. Theological orthodoxy made pastors more likely to refer to political issues in a sermon, take a public stand on issues, or publicly endorse a candidate. Although clergy exhibiting high levels of theological orthodoxy were more likely to make political pronouncements than more modernist ministers, theological orthodoxy was less strongly related to voting, financially supporting political groups, contacting public officials, & circulating petitions. Political activities associated with theological modernists included organizing political groups within the church. A dominant trend over time was greater involvement by orthodox pastors in political activities that were once the province of more modernist clergy. 5 Tables. J. Lindroth

Examines political participation among pastors of the evangelical Christian Reformed Church & the more liberal Reformed Church in America. The focus is on the nature & extent of political involvement across time & during the 1966 presidential election. Data were drawn from questionnaires completed by 520 ministers equally divided between the two denominations. The results showed different patterns of clerical involvement in politics depending upon mode of activity & theological orientation. Theological orthodoxy made pastors more likely to refer to political issues in a sermon, take a public stand on issues, or publicly endorse a candidate. Although clergy exhibiting high levels of theological orthodoxy were more likely to make political pronouncements than more modernist ministers, theological orthodoxy was less strongly related to voting, financially supporting political groups, contacting public officials, & circulating petitions. Political activities associated with theological modernists included organizing political groups within the church. A dominant trend over time was greater involvement by orthodox pastors in political activities that were once the province of more modernist clergy. 5 Tables. J. Lindroth

The main characteristics of Washington's ideas about religion & government, as well as his differences with Madison are revisited. Washington, while a lifelong member of the Anglican Church, did not attend religious services often nor express detailed tenets of his faith besides the belief in a good & providential God. In contrast to Madison, Washington consistently sought to use governmental authority to encourage religion, by such means as use of taxes to support religion, appointment of military chaplains, religious presidential proclamations, & inclusion of sacred language in public ceremonies. His approach was two-fold: government non-interference grounded on right regarding matters not affecting the common good & discretionary toleration for matters involving the duties of citizenship & the essential interests of the nation. D. Miller

ملخص يتناول البحث علاقة الدين بالسياسة، والسياسة بالدين بمنظور إسلامي حيث إنه من الموضوعات المثارة على الصعيد الفكري والسياسي، كما أنه موضوع شائك محسوس في واقع المجتمعات الإنسانية. لقد حسمت الدول المعاصرة الأمر بتبني العلمانية بما فيها الدول الإسلامية التي جعلت الدين طقوساً وشعائر ومناسبات. لقد اهتم الباحث ببيان موقف الإسلام تحديداً وبيَّن أن السياسة جزء، من الدين الإسلامي بسبب شموليته، ولهذا ساق الأدلة القرآنية والنبوية والمنطقية ورد على دعاة العلمانية وبعض من تبعهم، مؤكداً أن السياسة جزء من الدين الإسلامي باعتبار كماله وشموله بالنصوص والاجتهاد. إن هذا الشمول هو الذي يميز الإسلام عن غيره. وإذا وجد الآخرون في العلمانية حلاً، فإن هذا الحل لواقعهم ولمحدودية التصورات في أديانهم بخلاف الإسلام الذي ينظم علاقات الإنسان كلها تنظيماً دقيقاً. الكلمات المفتاحية: الدين، السياسة، العلمانية. The Relationship Between Religion ­­And Politics In Islam Abstract This research is mainly conducted to tackle the relationship between politics and Islam and vice versa from this perspective of Islam. In fact, this relationship has become one of the most important issues in the lives of people on both the political and the intellectual levels. More importantly, in many countries, including some Islamic countries secular rituals have already been performed. Thus, the researcher is deeply concerned with clarifying the views of Islam and explaining that politics is a crucial part of Islam due to its inclusiveness. Therefore, some Quranic, prophetic, and logical evidence will be shown to secularists in an attempt to prove that politics and religion are inseparable, and also to prove that even some politicians, whether in authority or in political parties, go back to religious texts for their life issues. Key words: religion, politics, secularism.

Benjamin Franklin had a deep faith in science in scientific progress. His intellectual prowess was turned decidedly toward the practical, & this skepticism led him to embrace the principle of religious liberty. Still, he believed that religion could play a vital role in shaping & preserving the modern republic because of its capacity of educating citizenry for democracy. His ideal was to promote religion generally, while modifying the dogmatism that characterized sectarian religion. Franklin's religious beliefs, their influence on his political theory, as well as several examples of his opinion about the relation of religious truth to government authority are discussed. D. Miller

Investigates the importance of civility in the expansion of the Christian Right's influence in US politics, drawing on a discussion of Oliver North's campaign in the 1994 VA Senate race. It is found that, although 67%-80% of evangelicals supported North, 20%-30% of these Christians withheld their endorsement. North's failure to carry the entire evangelical population is interpreted in terms of a basic ambiguity in evangelical Christianity: between the purity of their moral principles & their accommodations to their communities. Although North was widely viewed as holding religiously pure beliefs, many evangelical Christians understood his conduct during the Iran-Contra affair to be morally repugnant. These questions about his moral integrity prevented North from mobilizing evangelical Christians to his cause. It is concluded that if the Christian Right is to become more powerful in US politics, it must learn to accommodate to other groups in their communities. 1 Table, 29 References. D. M. Ryfe