Religion, Nationalism, and Transnational Actors

Author(s):  
Jeffrey Haynes

A proper understanding of the development of nationalism should incorporate the direct and indirect influences of religion. To focus on the current international order is to note that various aspects of international conflict have significantly changed in recent years, with frequent involvement of religious, ethnic, and cultural non-state actors. The type of religious nationalism affects what type of nation state develops. The stronger the religious influence on the national movement, the greater the likelihood that discrimination and human rights violations will occur. In addition, there are scholars who argue that the activities of transnational religious actors—such as the Roman Catholic Church, the Organisation of the Islamic Conference (OIC), and al Qaeda—can undermine state sovereignty. The premise here is that globalization facilitates the growth of transnational networks of religious actors. Feeding off each other’s ideas and perhaps aiding each other with funds, these actors and institutions are bodies whose main priority is the well-being and advance of their transnational religious community. But opinions about the current involvement of religion in international relations and its impact on international order tend to be polarized. On the one hand, the re-emergence of religion in international relations is often seen to present increased challenges to international order, especially from extremist Islamist organizations. On the other hand, some religious actors may help advance international order—for example the Roman Catholic Church and its widespread encouragement to authoritarian regimes to democratize—by significantly affecting international governments.

Author(s):  
Ben Clements ◽  
Stephen Bullivant

Abstract Background The attitudes of Catholics in Britain have undergone significant liberalisation on social moral issues across recent decades, whilst the reputation of the Catholic Church has suffered due to public opposition to its traditional teachings on such issues. But there has been comparatively little recent investigation into British Catholics’ views on these debates using surveys aimed at this religious community. Purpose This article examines the sources of attitudinal heterogeneity amongst Catholics in Britain on core debates affecting the Catholic Church. The aims are to examine, firstly, which groups within the British Catholic Community are more likely to conform to or to dissent from the Church’s teachings and, secondly, whether the socio-demographic and religious correlates of attitudes vary across different types of issue. Methods This article uses a new, nationally representative survey of Catholic adults in Britain (n = 1823). The survey is used to examine the sources of variation in Catholics’ attitudes towards a range of issues relating to the Roman Catholic Church. These issues relate to the priesthood, personal morality, and sinful behaviours. OLS models are used to assesses the relative impact of socio-demographic, religious socialisation, and religious commitment variables. Results The findings show that women are consistently more liberal in their views than men. Greater religious commitment is always associated with support for the traditional teachings of the Church. Conclusions and Implications Exploring the sources of attitudinal heterogeneity among Catholics, we provide new insights into the internal dynamics of ‘Britain’s largest minority’. We conclude by discussing the potential effects of increasing ‘nonversion’ for interpreting religious statistics—a topic of relevance beyond the denominational and geographical confines of this study’s explicit focus.


2017 ◽  
Vol 19 (1) ◽  
pp. 16
Author(s):  
Michael Joseph Kristiono

Artikel ini merupakan review article mengenai bagaimana literatur-literatur terkini dalam ilmu Hubungan Internasional ("HI") memaknai Gereja Katolik Roma. Dalam artikel ini akan ditunjukkan bagaimana keaktoran Gereja direpresentasikan dalam literatur-literatur terutama yang ditulis setelah Perang Dingin. Pembatasan tersebut dipilih karena perhatian HI terhadap aktor-aktor non-negara baru mulai muncul semenjak kebangkitan kajian transnasionalisme pasca Perang Dingin. Pertama-tama artikel ini akan menelusuri jejak awal Kekatolikan dalam HI. Kemudian, artikel ini akan membahas bagaimana kecendekiaan HI saat ini memahami Gereja. Berdasarkan temuan pada artikel ini, kebanyakan literatur HI terkini berlandaskan kepada asumsi bahwa Vatikan, Tahta Suci, jejaring gereja, dan NGO-NGO Katolik merupakan entitas-entitas yang terpisah. Selanjutnya, artikel ini juga akan membahas pendekatan entitas Gereja baru sebagai aktor tunggal ragam-rupa. Dengan meminjam pendekatan teologi Katolik, penulis menawarkan sintesis Gereja sebagai aktor tunggal ragam-rupa, layaknya pemahaman realisme terhadap negara sebagai aktor uniter. Dengan demikian, review article ini juga dapat dilihat sebagai tantangan terhadap (kurangnya) pemahaman kolektif HI terhadap salah satu aktor politik global tertua, yaitu Gereja Katolik Roma.


2021 ◽  
Vol 9 (2) ◽  
pp. 41-69
Author(s):  
Wilhelm Rees

Refugees and migrants have always been of particular concern to the Roman Catholic Church and its pastoral care. Even if the large influx of refugees happening in 2015 and 2016 is no longer the case, flight and migration are still relevant topics in Austria. The contribution deals with the historical development of canonical regulations, the situation of refugees and migrants in Austria, the legal basis, the implementation of asylum procedures and numbers, the statements of the Austrian Bishop’s Conference, the access to a Church or religious community and converting from one to another, the question of the Catholic Church’s necessity of salvation, regulations concerning catechumenate and the question of church asylum. It provides figures, data and facts, presents the canonical and state legal situation and analyses it. It tries to make weak points obvious and would like to provide help for future considerations.


Religions ◽  
2020 ◽  
Vol 11 (5) ◽  
pp. 216
Author(s):  
Xabier Itçaina

The Basque conflict was one of the last ethnonationalist violent struggles in Western Europe, until the self-dissolution in 2018 of ETA (Euskadi ta Askatasuna, Basque Country and Freedom). The role played by some sectors of the Roman Catholic Church in the mediation efforts leading to this positive outcome has long been underestimated, as has the internal pluralism of the Church in this regard. This article specifically examines the transnational dimension of this mediation, including its symbolic aspect. The call to involve the Catholic institution transnationally was not limited to the tangible outcomes of mediation. The mere fact of involving transnational religious and non-religious actors represented a symbolic gain for the parties in the conflict struggling to impose their definitions of peace. Transnational mediation conveyed in itself explicit or implicit comparisons with other ethnonationalist conflicts, a comparison that constituted political resources for or, conversely, unacceptable constraints upon the actors involved.


2020 ◽  
Vol 42 (3) ◽  
pp. 633-634 ◽  
Author(s):  
Fides A del Castillo ◽  
Hazel T Biana ◽  
Jeremiah Joven B Joaquin

Abstract In a recently published letter to the editor of this journal, the authors have called for the need to establish psychological support structures that cater to people’s mental health in this time of the coronavirus disease 2019 pandemic. To be more holistic, we extend this call to include people’s spiritual well-being as well. We highlight the initiatives of the Philippines’ religious sector. In particular, we report some of the interventions made by the Roman Catholic Church that have led to the social media hashtag, #ChurchInAction. These religious and spiritual interventions showcase the efforts of the Philippine Church and play an important role in providing assistance in time of public health crisis.


Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 240
Author(s):  
Marcin Moroń ◽  
Magdalena Biolik-Moroń ◽  
Krzysztof Matuszewski

The COVID-19 pandemic has affected various domains of everyday life, including important religious rituals. In the Roman Catholic Church in Poland, the reception of Holy Communion was substantially altered. The suggestion of the Polish Episcopal Conference and diocesan bishops was to receive Holy Communion on the hand during the pandemic, while receiving on the tongue had been the default form before the pandemic. The present studies investigated whether alterations in the form of receiving Holy Communion during the pandemic resulted in intragroup negativity. A total of 376 Polish Roman Catholics participated in two online studies. The most ambivalent emotions toward their religious community were experienced by the followers who recognized reception of Holy Communion on the hand only. Intergroup bias occurred within the “hand only” and the “mouth only” groups and consisted in out-group favoritism (within the “hand only”) and out-group derogation (“mouth only”) in their perception of religious orientation. Intergroup empathy bias occurred in the “hand only” and “spiritual reception” groups, which reported less empathy toward those of the out-group (“mouth only”) infected with SARS-CoV-2. The highest legitimacy of the Church authority was agreed upon by the supporters of both forms of receiving Holy Communion.


Author(s):  
Marko Nikolic ◽  
Duško Dimitrijević

After World War II, multi-religious and multi-national socialist Yugoslavia faced the need to resolve the complex national issue or actually to bring it into accord and make closer to the internal, but also to the international goals and interests of the Yugoslav state. Its atheistic-secularist nature basically conditioned its relationship to the religious communities in the state, whose “potentials” should be controlled, directed and used in a desirable way. The state, actually, supported the secular (non-church) principle by which every nation should have its own Church, striving in time directly, consistently and firmly to exert influence on its application in practice as such. Taking such activities, it disregarded the church reasons and needs, what particularly made a negative impact on the Serbian Orthodox Church (SOC). The Roman Catholic Church (RCC), as the second church (religious) community in the country by the number of its believers, recognised that its interests coincided with such endeavours and activities of the state. It discretely supported the political process of gaining of “autocephaly of the Macedonian Orthodox Church” (MOC).


2011 ◽  
Vol 5 (3) ◽  
pp. 337-364
Author(s):  
Kristin Norget

This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.


2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.


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