Suchergebnisse

Describes the religious revivalism seen among Greek Orthodox Christians in the Middle East over the past decade as a spiritual renaissance which does not prevent the clear expression of their preference for secularism in politics and government. Summary in English p. 355.

The paper begins displaying the main stages of the historical process that has led to the definitive distinction between religious authority and civil authority in Europe. After identifying the foundation of politics in the freedom of the Church; and the foundation of the State in religious freedom; the Author comes to two conclusions: the first is that Christianity played a key role in the birth and development of secularization. The second, which in his opinion deserves to be clarified and put to the test of the times, consists in the claim of relegating State and politics in the narrow limits of worldliness. The claim of excluding that State and politics have spiritual implications. He therefore intends to test the idea that the liberal state of law could resist, at the expense of the many lacerations that fragment its social body, without the help of principles and values which it could not justify. Considering the problem under this particular perspective, it is clear that two concepts that characterize the European tradition, such as the principle of tolerance and an "healthy secularism", could represent the keystone that allows us to overcome the implicit contradictions and the unresolved tensions which still cross our post-modern and secular society.

The aim of this essay is to examine the connection between contemporary debates on political secularism and institutional arrangements between State and religions on one hand, and, on the other, on secularization theory and its latest 'rebirth': postsecularism. Analysing the link between the theories and concept of postsecular society and the debate on political secularism and its institutional forms and practices allows to understand the multidimensionality of the latter in its very latest theorisations and realizations.

It seems to take growing root in the West a certain idea of marriage, which appears to descend from the French secularism model, in being "counter-traditional", respectful of the individual autonomy, and devoted to an "integral" application of the principle of equality. The proof is that it putted down roots in legal contexts poles apart from the above model, for their way to set the space and the relevance of religion in the public sphere. The study examines the emblematic English case, where this notion has led to the introduction of "same-sex marriage", without the peculiar framework of the relations between the State and his national Church, with his singular legal tecnical implications (the "ecclesiastical law" as integral part of the general law of England; the "constitutional" principle for which the canon law cannot be contrary to the latter; the correspondence – until then – between "anglican marriage" and the civil one; the clergy's duty to solemnise the marriage of all the residents in the Country irrespective of the couple's religious beliefs or lack of them) have rapresented a barrier or a scruple. The goal of the paper is, on one hand, focusing the political and legal reasons that underlie this outcome, and, on the other hand, look into the impact that the latter has resulted on the Church of England's legal system, its legally relevant reactions, and the adopted "style of presence", also as a "benchmark" for the more comprehensive anglican world.

Front Matter -- Copyright page -- Prologue -- The Presence of Theology in Culture: Theological Aspects of Immaterial Culture -- The Spirituality of the Secular State: Reflections about Reconciliation in Politics -- Secularization and Meaning: A Discussion of Memory and Eschatology -- Tolerance and Love: Is Modern Reason a Source of Intolerance? -- The Kingdom of God as Inspiration for the Secular State on the Basis of Martin Luther's Conception of Politics -- God Rules the Kingdom of the World Through Human Reason: Relations and Distinctions between Faith and Politics -- The Forgetting of God and the Victory of Dyonisus: Tension and Proximity between the Sacred and the Secular in Postmodernity -- Conclusion: Secularization of the Sacred and Sacralization of the Secular -- Back Matter -- References.

1. Vom Aufstieg des SÃÞkularisierungstopos2. Vielfalt der Diskurse heute; 3. Exkurs zu Hans Blumenberg: SÃÞkularisierung als Â"Kategorie historischer IllegitimitÃÞtÂ"?; a) Blumenbergs Argumentation; b) Der begriffsgeschichtliche Einwand; c) Der bleibende Wert; IV. SÃÞkularisierung sozialwissenschaftlich: Faktischer Bedeutungsverlust von Religion; 1. SÃÞkularisierung als Gegenstand empirischer Sozialforschung; 2. Das Indikatorenproblem: Entkirchlichung, Entchristlichung, Religionsschwund; 3. Das Ebenenproblem: Personen- oder Staatsbezug?; 4. Modernisierungstheorie und SÃÞkularisierungstheorem

Main description: "Der säkularisierte Staat im postsäkularen Zeitalter" versammelt die Beiträge der 49. Studienwoche des Italienisch-Deutschen Historischen Instituts in Trient, die im Oktober 2006 stattfand. Der Titel unterscheidet sich etwas von der Tagung - ihr Thema lautete: "Der säkularisierte Staat und seine Veränderungen heute". Diese Änderung könnte geringfügig erscheinen, sie ist aber bedeutsam, denn der Bezug auf das postsäkulare Zeitalter bezeichnet präziser nicht nur den Kontext, sondern auch die Dynamik der Wandlungsprozesse des säkularisierten Staates."Säkularisierter Staat" - das bedeutet: Legitimation und Funktion des Staates sehen von jedem religiösen oder transzendenten Bezug ab. Der säkularisierte Staat verlangt von seinen Bürgern nicht, daß sie eine bestimmte religiöse Überzeugung haben oder bekunden, sondern garantiert ihnen größtmögliche Gewissensfreiheit.Aus der Einführung

Obwohl Russland ein "weltlicher Staat" ist, hat die Russische Orthodoxe Kirche eine besondere Stellung inne. Sie ist die größte Religionsgemeinschaft in Russland. Kirche und Politik sind eng verbunden. Die politische Führung erwartet von der Kirche, durch ihre Werte und Normen einen Beitrag zur Identitätsstiftung und Integration der Gesellschaft zu leisten. Im Gegenzug unterstützt die Kirchenführung das Putin-System. Nach den Dumawahlen im Winter 2011/12 übten einzelne Priester öffentlich Kritik an den Wahlfälschungen. Sie demonstrieren damit den Pluralismus in der Russischen Orthodoxen Kirche. (Osteuropa (Berlin) / SWP)