scholarly journals Religious modernism and fundamentalism within the national model of political modernization

2021 ◽  
Vol 21 (4) ◽  
pp. 472-478
Author(s):  
Evgeniy K. Chernyaev ◽  
Keyword(s):  
Political Parties ◽  
National Culture ◽  
Political Institutions ◽  
Religious Institutions ◽  
Religious Institution ◽  
National Values ◽  
Political Modernization ◽  
National Model ◽  
The Difference ◽  
The Church

Being a social religious institution, the church influences the formation of basic national values and specific features of national culture. In the process of modernization, there is a process of politicization of religion through the interaction of religious and political institutions. Due to the difference in the dynamics of modernization transformations and the adaptation of religion to new historical conditions, religious and political institutions acquire unique forms of interaction. This process is accompanied by the emergence of political parties on a religious basis, the formation of new religious and public organizations under the auspices of religious institutions, and the transformation of religious teachings themselves, which has an influence on the formation of a national model of modernization.

Shaping society and urban fabric in Crusader Jerusalem

Urban History ◽  
2019 ◽  
pp. 1-18
Author(s):  
Anna Gutgarts
Keyword(s):  
Religious Institutions ◽  
Religious Institution ◽  
Close Collaboration ◽  
Urban Fabric ◽  
Civic Society ◽  
Urban Dynamics ◽  
Latin East ◽  
The City ◽  
The Church

AbstractThis study addresses the interplay between the formation of civic society and urban development in the Latin East, particularly in the city of Jerusalem. It argues that while the municipal mechanisms that were formed in Jerusalem during the first half of the twelfth century drew on Western European models, they were adapted to meet the challenges of the young capital of the Latin Kingdom. The process revolves around the pivotal role of the patriarch and the clergy of the church of the Holy Sepulchre, Jerusalem's most important religious institution at the time, in the moulding of the urban fabric. This was realized through a close collaboration with the local burgess class, followed by the rise of new religious institutions that spurred the transition to a new urban balance. These processes demonstrate the reciprocity between spatial, social and economic factors in the shaping of the cityscape and urban dynamics in Frankish Jerusalem.

Political Modernization: America vs. Europe

1966 ◽  
Vol 18 (3) ◽  
pp. 378-414 ◽  
Author(s):  
Samuel P. Huntington
Keyword(s):  
Political Parties ◽  
Political Institutions ◽  
Regional Powers ◽  
Positive Law ◽  
The People ◽  
Political Modernization ◽  
The Government ◽  
Mass Participation ◽  
Human Source ◽  
Political Realm

Political modernization involves, let us assume, three things. First, it involves the rationalization of authority: the replacement of a large number of traditional, religious, familial, and ethnic political authorities by a single, secular, national political authority. This change implies that government is the product of man, not of nature or of God, and that a well-ordered society must have a determinate human source of final authority, obedience to whose positive law takes precedence over other obligations. Rationalization of authority means assertion of the external sovereignty of the nation-state against transnational influences and of the internal sovereignty of the national government against local and regional powers. It means national integration and the centralization or accumulation of power in recognized national law-making institutions. Secondly, political modernization involves the differentiation of new political functions and the development of specialized structures to perform those functions. Areas of peculiar competence—legal, military, administrative, scientific—become separated from the political realm, and autonomous, specialized, but subordinate, organs arise to discharge those tasks. Administrative hierarchies become more elaborate, more complex, more disciplined. Office and power are distributed more by achievement and less by ascription. Thirdly, political modernization involves increased participation in politics by social groups throughout society and the development of new political institutions—such as political parties and interest associations—to organize this participation. Broadened participation in politics may increase control of the people by the government, as in totalitarian states, or it may increase control of the government by the people, as in some democratic ones. But in all modern states the citizens become directly involved in and affected by governmental affairs. Rationalized authority, differentiated structure, and mass participation thus distinguish modern polities from antecedent polities.

scholarly journals Remaking the Catholic Church in Santo Domingo

2020 ◽  
Vol 94 (3-4) ◽  
pp. 245-271
Author(s):  
Antony Wayne Keane-Dawes
Keyword(s):  
Catholic Church ◽  
Church And State ◽  
Local Communities ◽  
Religious Institutions ◽  
State Control ◽  
Religious Institution ◽  
Santo Domingo ◽  
Power Dynamic ◽  
The Impact ◽  
The Church

Abstract In 1824, the Haitian government passed a series of laws that secularized the Catholic Church’s lands in Santo Domingo and placed this religious institution under state control. Using correspondences, pamphlets, and petitions, this article argues that Haitian reforms of the Church in Santo Domingo created a new power dynamic that incorporated local communities with these secular and religious institutions. In doing so, this literature brings together two literatures that rarely speak to one another: the impact of the Haitian Unification on the Church in Santo Domingo and Haitian diplomatic negotiations over sovereignty in the Atlantic world. This article will discuss how different relationships between Church and state in Santo Domingo and Haiti resulted in conflict after Haiti’s annexation in 1822. Next, it will focus on the clerics’ responses to Haitian rule that includes the consequences of the 1824 secularization law. Finally, it will examine the impact of Haitian reforms on local communities particularly their relationships with their priests.

Inter-country inequality as a dynamic process and the problem of post-industrial development

2018 ◽  
pp. 5-29 ◽  
Author(s):  
L. M. Grigoryev ◽  
V. A. Pavlyushina
Keyword(s):  
Economic Growth ◽  
Political Institutions ◽  
Industrial Development ◽  
Modern World ◽  
New Approach ◽  
Development Level ◽  
The World ◽  
Long Time ◽  
The Difference ◽  
Post Industrial

The phenomenon of economic growth is studied by economists and statisticians in various aspects for a long time. Economic theory is devoted to assessing factors of growth in the tradition of R. Solow, R. Barrow, W. Easterly and others. During the last quarter of the century, however, the institutionalists, namely D. North, D. Wallis, B. Weingast as well as D. Acemoglu and J. Robinson, have shown the complexity of the problem of development on the part of socioeconomic and political institutions. As a result, solving the problem of how economic growth affects inequality between countries has proved extremely difficult. The modern world is very diverse in terms of development level, and the article offers a new approach to the formation of the idea of stylized facts using cluster analysis. The existing statistics allows to estimate on a unified basis the level of GDP production by 174 countries of the world for 1992—2016. The article presents a structured picture of the world: the distribution of countries in seven clusters, different in levels of development. During the period under review, there was a strong per capita GDP growth in PPP in the middle of the distribution, poverty in various countries declined markedly. At the same time, in 1992—2016, the difference increased not only between rich and poor groups of countries, but also between clusters.

TRENDS AND PROSPECTS FOR THE EVOLUTION OF THE INSTITUTION OF POLITICAL PARTIES IN MODERN RUSSIA

2020 ◽  
Vol 15 (5) ◽  
pp. 87-95
Author(s):  
D.L. TSYBAKOV ◽  
Keyword(s):  
Political Parties ◽  
Russian Federation ◽  
Political Institutions ◽  
Party System ◽  
Sources Of Information ◽  
Party Elites ◽  
The Russian Federation ◽  
State Bureaucracy ◽  
Soviet Russia ◽  
Post Industrial

The purpose of the article is to assess the nature of the evolution of the institution of political parties in post – Soviet Russia. The article substantiates that political parties continue to be one of the leading political institutions in the modern Russian Federation. The premature to recognize the functional incapacity of party institutions in the post-industrial/information society is noted. It is argued that political parties continue to be a link between society and state power, and retain the potential for targeted and regular influence on strategic directions of social development. The research methodology is based on the principles of consistency, which allowed us to analyze various sources of information and empirical data on trends and prospects for the evolution of the party system in the Russian Federation. As a result, the authors come to the conclusion that in Russian conditions the convergence of party elites with state bureaucracy is increasing, and there is a distance between political parties and civil society.

Diploma Democracy

2017 ◽  
Author(s):  
Mark Bovens ◽  
Anchrit Wille
Keyword(s):  
Political Parties ◽  
Political Institutions ◽  
Western Europe ◽  
Educational Background ◽  
University Graduates ◽  
Negative Effects ◽  
Organized Interests ◽  
Political Office ◽  
Political Meritocracy ◽  
Almost All

Lay politics lies at the heart of democracy. Political offices are the only offices for which no formal qualifications are required. Contemporary political practices are diametrically opposed to this constitutional ideal. Most contemporary democracies in Western Europe are diploma democracies—ruled by those with the highest formal qualifications. Citizens with low or medium educational qualification levels currently make up about 70 per cent of the electorates, yet they have become virtually absent from almost all political arenas. University graduates have come to dominate all relevant political institutions and venues, from political parties, parliaments and cabinets, to organized interests, deliberative settings, and internet consultations. This rise of a political meritocracy is part of larger trend. In the information society, educational background, like class, or religion, is an important source of social and political divides. Those who are well educated tend to be cosmopolitans, whereas the lesser educated citizens are more likely to be nationalists. This book documents the context, contours, and consequences of this rise of a political meritocracy. It explores the domination of higher educated citizens in political participation, civil society, and political office in Western Europe. It discusses the consequences of this rise of political meritocracy, such as descriptive deficits, policy incongruences, biased standards, and cynicism and distrust. Also, it looks at ways to remedy, or at least mitigate, some of the negative effects of diploma democracy.

Poland

2017 ◽  
Author(s):  
Detlef Pollack ◽  
Gergely Rosta
Keyword(s):  
Catholic Church ◽  
Agricultural Production ◽  
The State ◽  
Religious Culture ◽  
Key Factors ◽  
Pope John Paul Ii ◽  
National Values ◽  
The Impact ◽  
State Socialist ◽  
The Church

The chapter on Poland focuses on two questions. Why, in contrast to all other state-socialist countries, did the church’s capacity for integration actually increase rather than decrease despite persecution and discrimination during the communist period? And why has this capacity also remained more or less constant (albeit to a lesser extent) in the period since the end of communist rule? The authors have identified four key factors in the remarkable resistance of the Polish Catholic Church during the period of communist persecution: the fusion of religious and national values, the specific conflict dynamics of the church’s struggle with the state, the structural conservatism of agricultural production in Poland, and the actions of Pope John Paul II. Explanations for the surprising stability of religiosity in Poland after 1990 point to the behaviour of the Church itself, to the internal pluralization of Catholicism, and to the impact of a homogeneous religious culture.

scholarly journals IX. An account of trigonometrical operations in the years 1821, 1822 and 1823, for determining the difference of longitude between the Royal Observatories of Paris and Greenwich

1828 ◽  
Vol 118 ◽  
pp. 153-239 ◽  
Keyword(s):  
Royal Society ◽  
Royal Academy ◽  
The Difference ◽  
Academy Of Sciences ◽  
The Church ◽  
Royal Society Of London

In the year 1790, a series of trigonometrical operations was carried on by General Roy, in co-operation with Messrs. De Cassini, Mechain, and Legendre, for the purpose of connecting the meridians of Paris and Greenwich. In England, the work commenced with a base measured on Hounslow Heath, whence triangles were carried through Hanger Hill Tower and Severndroog Castle on Shooter’s Hill, to Fairlight Down, Folkstone Turnpike, and Dover Castle on the English coast; which last stations were connected with the church of Notre Dame at Calais, and with Blancnez and Montlambert upon the coast of France. An account of these operations will be found in the Philosophical Transactions for 1790. In the year 1821, the Royal Academy of Sciences and the Board of Longitude at Paris communicated to the Royal Society of London their desire, that the operations for connecting the meridians of Paris and Greenwich should be repeated jointly by both countries, and that commissioners should be nominated by the Royal Academy of Sciences and by the Royal Society of London for that purpose. This proposal having been readily acceded to, Messrs. Arago and Matthieu were chosen on the part of the Royal Academy of Sciences, and Lieut.-Colonel (then Captain) Colby and myself were appointed by the Royal Society to co-operate with them.

Institutionalization and Evangelization in the Argentine Church: Córdoba Under Zenón Bustos, 1905-1919

1989 ◽  
Vol 45 (3) ◽  
pp. 363-381
Author(s):  
Arthur R. Liebscher
Keyword(s):  
Twentieth Century ◽  
Pastoral Care ◽  
Catholic Church ◽  
Central City ◽  
Religious Institutions ◽  
The People ◽  
National Leadership ◽  
The Government ◽  
The Church

To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.

Sharing the Burden

2014 ◽  
Vol 83 (4) ◽  
pp. 1014-1018
Author(s):  
Laurie F. Maffly-Kipp
Keyword(s):  
West Coast ◽  
Religious Institutions ◽  
The West ◽  
Spiritual But Not Religious ◽  
Church Building ◽  
The Church

Last week, sandwiched in between updates on Beyoncé's trip to the West Coast and sighting of the latest super moon, the Huffington Post featured an article by power preacher Lillian Daniels entitled “Spiritual But Not Religious? Please Stop Boring Me.” Daniels lamented her situation on long plane flights, where she had to endure the stories of fellow travelers who, upon finding out she is a minister, confessed their rejection of religious institutions in favor of finding spirituality in sunsets and walks on the beach. Inevitably, they would present their experience to her as a revelation: “Like people who go to church don't see God in the sunset! Like we are these monastic little hermits who never leave the church building. How lucky we are to have these geniuses inform us that God is in nature.” Daniels' article represents a backlash coming from the institutional end of the spectrum, but her plea for loyalty to religion-in-community was met by many who found her (apparently, according to the comments section) insulting, condescending, and close-minded.

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