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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.

Von einer Säkularisierung in einem Land wie Israel zu sprechen, wo die Religion offensichtlich einen wichtigen Teil des öffentlichen Lebens darstellt, scheint widersprüchlich zu sein. Doch Israel befindet sich bedingt durch Globalisierung, Pluralisierung und Modernisierung an einem Scheideweg. Teile der israelischen Gesellschaft säkularisieren sich bereits. Die religiöse orthodoxe Vorherrschaft scheint zu bröckeln. Kann jedoch deswegen von einem Mentalitätswandel oder einer Säkularisierung des Staates gesprochen werden? Kann ein Säkularisierungsprozess in Israel erfolgreich sein? Wie muss ein säkularer Staat beschaffen sein, um den unterschiedlichen religiösen Denominationen die gleichen Möglichkeiten zu bieten? Welche Rolle spielen dabei die jüdische Diaspora, Einwanderungen und gesellschaftliche Minderheiten? Ziel der vorliegenden Arbeit ist es diese Fragen zu erörtern. Auch wenn die enge Verknüpfung von Nation und Religion im Judentum eine Säkularisierung scheinbar unmöglich macht, so erlaubt unter Bezugnahme der Konzepte von Säkularismus und Nationalismus im Kontext der historischen Entwicklungen des Judentums eine differenziertere Betrachtung dieser Verknüpfung. Durch die Nutzung von unterschiedlichen qualitativen Methoden, wie der hermeneutischen Methode zur Betrachtung der verschiedenen theoretischen Begriffe und der Analyse des Verhältnisses von Nation und Religion im Judentum; der Nutzung von Zeitungsartikel zur Aufarbeitung der aktuellen Debatten in der israelischen Gesellschaft; der Auswertung von Statistiken; sowie der Durchführung von Experteninterviews erlauben einen vielseitigen Zugang zum Forschungsgegenstand. Letztendlich soll aufgezeigt werden, dass sich Israel zwar zunehmend säkularisiert, aber vor verschiedenen Herausforderungen, wie dem gesellschaftlichen Pluralismus, der instabilen Sicherheitslage, sowie einem zunehmenden religiösen Nationalismus steht. ; Israel is on the way to become a secular state. Parts of the society are separating from the religious authority. Under the international pressure of the globalization it is getting more important for Israel to integrate in the western interpretation of secularization. It seems that a secular Israel could resolve the political and social inequality between the ethnic groups. But the process of secularization causes a couple of problems in the society. Since years Israel is on the move to find his identity in a pluralistic and globalized world. The religious affiliation is decreasing in Israel. People do not believe privately anymore. In public it is still demonstrated, that Israel is united in the religious belief. Nationalism regains strength in Israel and causes new conflicts. This qualitative work based on hermeneutic and media analyses will show how problematic the way of secularization is and that the society will be probably even more unequal than before. If Israel is losing his ties of religious beliefs it needs to find a new identity. But the increase of secularization causes also the increase of nationalism. Nationalism and in his extreme forms of religious nationalism or ethnocentrism will jeopardize equality under the population. Thus, the question has to be answered if a secular Israel will be more open, pluralistic or equal and finally better prepared to meet the challenges of the politically unstable Middle East region and the globalization.

Mit seinem Buch A Secular Age hat der Sozialphilosoph Charles Taylor einen aufsehenerregenden Alternativentwurf zum klassischen Säkularisierungsparadigma vorgelegt. Das Ziel dieses Artikels ist es, ihn auf die religionssoziologische Diskussion um Säkularisierung und deren verschiedenen Teilprozesse zu beziehen. Es werden drei Ansprüche formuliert, an denen Alternativentwürfe zu messen sind. Erstens müssen sie verständlich machen, warum "Säkularität" zu einer so wichtigen Selbstbeschreibungskategorie moderner Gesellschaften werden konnte. Zweitens müssen sie das in Jahrzenten religionssoziologischer Forschung akkumulierte Wissen über Entkirchlichung mit den von Kritikern hervorgehobenen Befunden genuin moderner religiöser Vitalität integrieren. Und drittens müssen sie die vielfältigen Muster der Differenzierung religiöser und politischer Ordnung im Gesellschafts- und Kulturvergleich beschreiben und erklären können. In kritischer Auseinandersetzung mit Taylor werden Grenzen kulturalistischer Theorien moderner Säkularität und bleibende Aufgaben historisch-soziologischer Forschung zu Religion in der Moderne identifiziert. ; peerReviewed

The internal preconditions of the secularization of the Teutonic Order in LivoniaIn 1562 the last Master of the Teutonic Order in Livonia Gotthard Kettler dissolved the Order in Livonia and became as a vassal of the kingdom of Poland the first Duke of Curonia. Formal parallels with the Grand Master Albrecht of Brandenburg and duchy of Prussia are evident, although Kettler operated in totally other preconditions. In the course of Livonian War most of Livonia was already lost for Kettler, when he finally secularized the land. The aim of this paper is to survey the dynamics of the Teutonic Order as a corporation during these fatal years in Livonia and to establish the turning points. The Order had to cope with melting of its property as well as with internal disagreements concerning the means to confront peril. In these circumstances Kettler made his career, sometimes with dubious methods. But he remained the head of the corporation, who had to take account the wishes and attitudes of his fellow officials, which could be seen in the decisions of the chapter in April 1560. The real possibility for secularization opened up for Kettler only in autumn the same year, when the most of his potential rivals were killed or imprisoned in battle or retired. ; In 1562 the last Master of the Teutonic Order in Livonia Gotthard Kettler dissolved the Order in Livonia and became as a vassal of the kingdom of Poland the first Duke of Curonia. Formal parallels with the Grand Master Albrecht of Brandenburg and duchy of Prussia are evident, although Kettler operated in totally other preconditions. In the course of Livonian War most of Livonia was already lost for Kettler, when he finally secularized the land. The aim of this paper is to survey the dynamics of the Teutonic Order as a corporation during these fatal years in Livonia and to establish the turning points. The Order had to cope with melting of its property as well as with internal disagreements concerning the means to confront peril. In these circumstances Kettler made his career, sometimes with dubious methods. But he remained the head of the corporation, who had to take account the wishes and attitudes of his fellow officials, which could be seen in the decisions of the chapter in April 1560. The real possibility for secularization opened up for Kettler only in autumn the same year, when the most of his potential rivals were killed or imprisoned in battle or retired. ; The internal preconditions of the secularization of the Teutonic Order in LivoniaIn 1562 the last Master of the Teutonic Order in Livonia Gotthard Kettler dissolved the Order in Livonia and became as a vassal of the kingdom of Poland the first Duke of Curonia. Formal parallels with the Grand Master Albrecht of Brandenburg and duchy of Prussia are evident, although Kettler operated in totally other preconditions. In the course of Livonian War most of Livonia was already lost for Kettler, when he finally secularized the land. The aim of this paper is to survey the dynamics of the Teutonic Order as a corporation during these fatal years in Livonia and to establish the turning points. The Order had to cope with melting of its property as well as with internal disagreements concerning the means to confront peril. In these circumstances Kettler made his career, sometimes with dubious methods. But he remained the head of the corporation, who had to take account the wishes and attitudes of his fellow officials, which could be seen in the decisions of the chapter in April 1560. The real possibility for secularization opened up for Kettler only in autumn the same year, when the most of his potential rivals were killed or imprisoned in battle or retired.

"In einer - vermutlich auch nur in dieser einen - Hinsicht hat der real existierende Sozialismus, gemessen an seinen eigenen Zielsetzungen, die Welt nachhaltig verändert: Vor allem, aber nicht nur, in der DDR-Gesellschaft hat er die kulturelle Bedeutung und den gesellschaftlichen Einfluß der Religionen und ihrer Institutionen sehr viel planvoller und effizienter zurückgedrängt, als dies der sogenannte Säkularisierungsprozeß in den westlichen Gesellschaften vermocht hätte. Viel weniger erfolgreich war allerdings der Versuch, die religiös-kirchlichen Ordnungen durch ein umfassendes und hochverbindliches (nämlich wissenschaftliches) System der Weltdeutung, Sinngebung und Moralisierung zu ersetzen und zu überbieten. Dieses Scheitern des Versuchs, das lang ersehnte regnum hominis auf einer wissenschaftlichen Weltanschauung zu begründen, hat, wie vielfach erwartet, zu einem Wiedererwachen religiöser Bedürfnisse (in einem beachtenswerten Umfange) und erst recht nicht zu einem Erstarken des kirchlichen Lebens geführt. Es hat vielmehr eine tiefe Desillusionierung und ein ausgeprägtes Desinteresse an allen Transzendenten, also die Gegebenheiten und Herausforderungen der 'Werkeltagsleben' (Marx) prinzipiell übersteigenden Sinngebungen und Herausforderungen hinterlassen. Vermutlich ist dies die einzige Erbschaft des real existierenden Sozialismus, die sich auf Dauer prägend und verändernd in der Gesellschaft des vereinigten Deutschlands auswirken wird." (Autorenreferat)

The internal preconditions of the secularization of the Teutonic Order in LivoniaIn 1562 the last Master of the Teutonic Order in Livonia Gotthard Kettler dissolved the Order in Livonia and became as a vassal of the kingdom of Poland the first Duke of Curonia. Formal parallels with the Grand Master Albrecht of Brandenburg and duchy of Prussia are evident, although Kettler operated in totally other preconditions. In the course of Livonian War most of Livonia was already lost for Kettler, when he finally secularized the land. The aim of this paper is to survey the dynamics of the Teutonic Order as a corporation during these fatal years in Livonia and to establish the turning points. The Order had to cope with melting of its property as well as with internal disagreements concerning the means to confront peril. In these circumstances Kettler made his career, sometimes with dubious methods. But he remained the head of the corporation, who had to take account the wishes and attitudes of his fellow officials, which could be seen in the decisions of the chapter in April 1560. The real possibility for secularization opened up for Kettler only in autumn the same year, when the most of his potential rivals were killed or imprisoned in battle or retired. ; In 1562 the last Master of the Teutonic Order in Livonia Gotthard Kettler dissolved the Order in Livonia and became as a vassal of the kingdom of Poland the first Duke of Curonia. Formal parallels with the Grand Master Albrecht of Brandenburg and duchy of Prussia are evident, although Kettler operated in totally other preconditions. In the course of Livonian War most of Livonia was already lost for Kettler, when he finally secularized the land. The aim of this paper is to survey the dynamics of the Teutonic Order as a corporation during these fatal years in Livonia and to establish the turning points. The Order had to cope with melting of its property as well as with internal disagreements concerning the means to confront peril. In these circumstances Kettler made his career, sometimes with dubious methods. But he remained the head of the corporation, who had to take account the wishes and attitudes of his fellow officials, which could be seen in the decisions of the chapter in April 1560. The real possibility for secularization opened up for Kettler only in autumn the same year, when the most of his potential rivals were killed or imprisoned in battle or retired. ; The internal preconditions of the secularization of the Teutonic Order in LivoniaIn 1562 the last Master of the Teutonic Order in Livonia Gotthard Kettler dissolved the Order in Livonia and became as a vassal of the kingdom of Poland the first Duke of Curonia. Formal parallels with the Grand Master Albrecht of Brandenburg and duchy of Prussia are evident, although Kettler operated in totally other preconditions. In the course of Livonian War most of Livonia was already lost for Kettler, when he finally secularized the land. The aim of this paper is to survey the dynamics of the Teutonic Order as a corporation during these fatal years in Livonia and to establish the turning points. The Order had to cope with melting of its property as well as with internal disagreements concerning the means to confront peril. In these circumstances Kettler made his career, sometimes with dubious methods. But he remained the head of the corporation, who had to take account the wishes and attitudes of his fellow officials, which could be seen in the decisions of the chapter in April 1560. The real possibility for secularization opened up for Kettler only in autumn the same year, when the most of his potential rivals were killed or imprisoned in battle or retired.

Die vorliegende Studie untersucht die Entstehung und den Wandel des katholischen Sittlichkeitsdiskurses in den Niederlanden, der das katholische Denken zwischen dem späten 19. Jahrhundert und den siebziger Jahren des 20. Jahrhundert wesentlich geprägt hat. Indem die katholische Sittlichkeitspolitik sowohl als Antwort auf rasante gesellschaftliche und politische Veränderungsprozesse dieser Zeitspanne, als auch als Versuch, diese Prozesse zu gestalten und zu beeinflussen, gesehen wird, können zentrale Entwicklungen innerhalb des katholischen Milieus im Kontext eines allgemeinen kulturellen Wandlungsprozesses in den Niederlanden in den Blick genommen werden. Die Studie argumentiert, dass die Entstehung und der Niedergang des katholischen Milieus in den Niederlanden nur aus einem komplexen Zusammenspiel verschiedener Faktoren und Prozesse erklärt werden kann. Insbesondere werden dabei die Professionalisierung des religiösen Feldes, die sich wandelnde Wahrnehmung der Moderne, bestimmte Formen der Säkularisierung und der Einfluss der kulturellen und sexuellen Revolution in den Niederlanden der sechziger Jahre herausgestellt. ; This study examines the genesis and transformation of the discourse on "moral decency" (Sittlichkeit) that dominated Dutch Catholic thinking between the late 19th century and the 1970s. Framing this discourse both as a response to the rapid social and political change of the period and as an attempt of influencing it, the study sheds new light on key developments in the Catholic milieu and their impact on Dutch political culture at large. The study argues that the rise and decay of the Catholic pillar can only be explained by focusing on a complex interplay of processes. Most importantly it highlights the importance of the professionalization of religion, shifting perceptions of modernity, specific forms of secularization and the impact of the sexual revolution in the 1960s.

Secularization as an institutional challenge – The General Chapter of the Order of St. John in Viterbo (1527) The Order of St John decided to establish its new sovereign power over Malta during the Chapter General of Viterbo 1527. On closer examination it can be observed, that the Habsburg-French antagonism deeply devided the Order and almost prevented an agreement regarding Malta. The dissolution of the Order seemed to be a real possibility, because the French knights did not want to recognise Charles V as protector of the Order. In the end, the chapter voted for Malta but only if all Christian monarchs accepted this. This meant that the Order more or less remitted the decision to Charles V and Francis I. It was not the Chapter General but the final compromise between the two rulers that paved the way towards Malta. ; The Order of St John decided to establish its new sovereign power over Malta during the Chapter General of Viterbo 1527. On closer examination it can be observed, that the Habsburg-French antagonism deeply devided the Order and almost prevented an agreement regarding Malta. The dissolution of the Order seemed to be a real possibility, because the French knights did not want to recognise Charles V as protector of the Order. In the end, the chapter voted for Malta but only if all Christian monarchs accepted this. This meant that the Order more or less remitted the decision to Charles V and Francis I. It was not the Chapter General but the final compromise between the two rulers that paved the way towards Malta. ; Secularization as an institutional challenge – The General Chapter of the Order of St. John in Viterbo (1527) The Order of St John decided to establish its new sovereign power over Malta during the Chapter General of Viterbo 1527. On closer examination it can be observed, that the Habsburg-French antagonism deeply devided the Order and almost prevented an agreement regarding Malta. The dissolution of the Order seemed to be a real possibility, because the French knights did not want to recognise Charles V as protector of the Order. In the end, the chapter voted for Malta but only if all Christian monarchs accepted this. This meant that the Order more or less remitted the decision to Charles V and Francis I. It was not the Chapter General but the final compromise between the two rulers that paved the way towards Malta.

Secularization as an institutional challenge – The General Chapter of the Order of St. John in Viterbo (1527) The Order of St John decided to establish its new sovereign power over Malta during the Chapter General of Viterbo 1527. On closer examination it can be observed, that the Habsburg-French antagonism deeply devided the Order and almost prevented an agreement regarding Malta. The dissolution of the Order seemed to be a real possibility, because the French knights did not want to recognise Charles V as protector of the Order. In the end, the chapter voted for Malta but only if all Christian monarchs accepted this. This meant that the Order more or less remitted the decision to Charles V and Francis I. It was not the Chapter General but the final compromise between the two rulers that paved the way towards Malta. ; The Order of St John decided to establish its new sovereign power over Malta during the Chapter General of Viterbo 1527. On closer examination it can be observed, that the Habsburg-French antagonism deeply devided the Order and almost prevented an agreement regarding Malta. The dissolution of the Order seemed to be a real possibility, because the French knights did not want to recognise Charles V as protector of the Order. In the end, the chapter voted for Malta but only if all Christian monarchs accepted this. This meant that the Order more or less remitted the decision to Charles V and Francis I. It was not the Chapter General but the final compromise between the two rulers that paved the way towards Malta. ; Secularization as an institutional challenge – The General Chapter of the Order of St. John in Viterbo (1527) The Order of St John decided to establish its new sovereign power over Malta during the Chapter General of Viterbo 1527. On closer examination it can be observed, that the Habsburg-French antagonism deeply devided the Order and almost prevented an agreement regarding Malta. The dissolution of the Order seemed to be a real possibility, because the French knights did not want to recognise Charles V as protector of the Order. In the end, the chapter voted for Malta but only if all Christian monarchs accepted this. This meant that the Order more or less remitted the decision to Charles V and Francis I. It was not the Chapter General but the final compromise between the two rulers that paved the way towards Malta.

Since classical Greece was not politically united, modern scholars have questioned whether one Greek law existed or every city-state (polis) had its own. The latest contribution by Gagarin (2005) denies unity in substantive law, but finds it in legal procedure. This article shows that under the surface of highly differentiated legal institutions within Greek city-states one can find general juristic conceptions. It just depends on the observer, not on the object observed. Looking at general conceptions is necessary also for a deeper understanding of any city-states' particular law, substantive or procedural. From Homer to Athens and Gortyn legal procedure developed in secularizing decisive oaths. A process from horkos to psêphos, from decisive oaths to the voting pebbles used by the Athenian judges, can thus be reconstructed.

Many cultures know the victim as a religious category. With secularization, the term retreated into the judicial realm. In Russia, there was hardly any room for a public debate & discourse about the victim to unfold. Especially those environmental disasters that could be traced back to natural & social causes were concealed & played down under the tsars & the Soviet regime. Under President Vladimir Putin, this practice continued. But today, the individual voices of disaster victims are making themselves heard through the digital media. Adapted from the source document.

The debate regarding the applicability of the secularization thesis needs to make a sharp distinction between the context in which it was created and the grounds for its validity. The aim of this essay is to find empirically and theoretically wellfounded arguments against the secularization theory and to examine whether they are justified or not. But before announcing one's intention of criticizing the secularization theory, one needs to know what it actually says. Frequently an abridged, unilateral concept of the theory is used enabling one to dissociate oneself from it critically. Therefore, this essay starts with a brief presentation of the main presumptions of the secularization theory, goes on to list the major points of criticism before ending with a discussion of their justification.