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The paper starts from the hypothesis that current religious change may be best approached within the categorial framework not of a sociology of religion, conceived of and practiced as a sociology of religion of individuals and value but a political sociology of religion (Guizzardi) focused upon political exchange aimed at generating legitimacy and, therefore, creating consensus. Two current complementary trends of religious change, described as politization of religion and religionization of politics (Robertson), are interpreted in such a way. Firstly, some aspects of the current politization of religion have been ... described, and, secondly, the crucial aspects of religionization of politics, projected primarily upon the background of transitional processes in former Yugoslavia have been identified and analysed. (SOI : PM: S. 206)

According to Luhmann, religion transforms the indefinable/undefined into the definable/defined complexity, thus outlining the problems of the whole society. Due to this function, religion remams bound to the level of the entirety of a social system. Nevertheless, in time, in the course of the functional differentiation of society, different sub-systems have been created for different tasks (economy, science, politics, education, etc.) and religion has been accorded the status of one such system. Besides distinguishing among various subsystems, this process implies the separation of diverse task-areas within the religious system itself. By and by, within the Christian religion, three functionally differentiated spheres have emerged which Luhmann labels as a) the church, i.e. the entirety of spiritual communication in which the function of the system of religion is fulfilled for the whole social system; b) Diaconate (Diakonie), which performs the system's tasks towards other social sub-systems (these tasks, in line with the theory of systems, may be termed services -Leistungen) as well as towards personal systems (in line with the theory of systems they may be termed pastoral - Seelsorge); and c) theology (Theologie) whose role within the religious system may be described as reflexion (Reflexion) i.e. the task of the reflexive contact of one's own identity. (SOI : PM: S. 255)

Rezension von: Bax, Mart: Medjugorje - Religion, politics, and violence in rural Bosnia. Amsterdam : VU Uitgeverij, 1995. XIX,139 S

From an extensive comparative study conducted in 27 European countries about the attitude of young people towards history, the winnowed variables show the attitude towards history and the causes of historical changes as well as the attitude towards nation and religion. The results (obtained from a sample including 1,025 Croatian high-school first-graders) show that the attitudes of young people towards history do not significantly differ from those in other European countries. However, the interest of young people for national problems, national communities and religion has increased. The attitude towards history is shaped by the factors that homogenize the living space of young people. (SOI : PM: S. 128)

Religion and religious communities as active components of each social and cultural set and as major factors in its functioning, may contribute to social processes and relations or affect them both integrationally and disintegrationally. The paper lays out the theoretical and methodological grounds (functionalism) for the analysis of these processes and relations. As the examples of the integrational influence on the social and political processes in Croatia following all the social and political changes, we can mention the activities of the Catholic Church (particularly in the diaspora) and, to a degree, those of the Pentecostal Church, while the disintegrational influence was exemplified by the activities of the Serbian Orthodox Church. The text also includes a comparative analysis of the empirical data obtained from two studies carried out in Croatia (based on several partial indicators), which indicate a marked turn towards religiosity. Highlighted are possible individual and social aspects of these changes as well as the need for a complex and systematic monitoring of the religious developments in Croatia, the results of which might point to the possible integrational or disintegrational potentials of this "new religiosity" within broader social framework. (SOI : PM: S. 191)

The author examines the activities of Jesuit local missionaries in northern Croatia. They are active there from 1855 to 1869 and again, just in the Zagreb diocese. from 1895. The author traces the development of Jesuit missions, their organisation, the places they visited, the difficulties they faced, and the social and political influence those missions had. He also describes religious and moral circumstances in which the missionaries operated and focuses on the literary and cultural initiatives of the missionaries, particularly on the foundation of the Croatian Literary Society St. Jerome. (SOI : CSP: S. 170)

Der Autor behandelt nach dem dahinter stehenden Staatsbegriff und mit Blick auf das Verhältnis von Staat und Gesellschaft nacheinander repräsentative Demokratie, Theokratie und die Totalitarismen des 20. Jahrhunderts. Diese sämtlichen, von ihm abgelehnten Staatsformen sieht der Autor durch Wurzeln im christlichen Mittelalter und durch den ihnen gemeinsamen in die Gesellschaft expandierten modernen Staat verbunden. In seiner fundamentalen Systemkritik hält er dem das Bild von einem islamischen politischen System entgegen, das auf der Autonomie der Religionsgemeinschaften - darunter zählt er u.a. auch Atheisten - im weltlichen Bereich aufbaut und auf einer Art direkter Teilhabe des einzelnen ohne Parteienpluralismus. So werde die Gesellschaft (bezeichnet mit dem Koranbegriff der "umma") gestärkt gegen den im nichtislamischen Bereich zum Selbstzweck gewordenen modernen Staat. Eine Staatsreligion soll es nicht geben. Unklar bleiben Mechanismen zur Lösung möglicher Konflikte zwischen den Religions- und Rechtsgemeinschaften und die Frage nach der Umsetzung der (S. 138) postulierten Überlassung von Gesetzgebung, Erziehung, Wirtschaft, Gesundheitswesen und Wissenschaft an eine nicht näher definierte Zivilgesellschaft. Die hier formulierte islamische politische Philosophie und Staatstheorie haben bei dem mit der vorliegenden Übersetzung anvisierten Zielpublikum der muslimisch-bosniakischen Volksgruppe in Bosnien-Herzegowina bis dato kaum Widerhall gefunden, wie das Vorwort bedauernd hervorhebt. (SOI-Clw)

The author analyses the role of religion in the formation of national identities in Central and Eastern Europe on the example of the Catholic Church in Poland in the 2Oth century. In Poland, like in most Central-European and Eastern-European societies, national identity developed against the state and was founded on certain elements of ethnic culture and tradition, the central position belonging to the Church. During communism, the Polish Catholic Church had the leading position in defending national identity, which identified Polishness with Catholicism. The Church also had a crucial role in the destruction of the communist system. However, it has found increasingly difficult to adapt to the new political conditions. As has been shown through the debates on abortion and religious education in state schools, the attempt by the Church to achieve the status of moral arbiter, above all democratic institutions, has resulted in new divisions. (SOI : PM: S. 143)

R. J. Kvaternik (1799-1851), professor of history at the Kings Academy of Sciences in Zagreb, had a great influence on several generation of Croatian intellectuals through his pedagogic work and his patriotic and liberal views. The Zagreb journal Südslawische Zeitung also reflected liberal and democratic views. The author compares Kvaternik's views, exposed in questions for public examinations in general and Hungarian History (positiones), with those expressed in the journal concerning actual political issues and institutional, economic, and cultural questions. In both cases, there is notable democratic orientation, inclination towards parlamentary system, and the need for education of the people as requirement for a general progress of the country. The ideas of equality, tolerance, and peaceful resolution of issues are fundamental to the views. S. Z. stands steadfastly to its views. The similarities between Kvaternik's views and those of S. Z. suggests that some of Kvaternik's disciples were contributors to the journal. Unfortunately, this remains only a presupposition, because articles in S. Z. were not signed. (SOI : CSP: S. 276)