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Religious Politics and Political Religion

Throughout human history, the interaction of different spheres of social life has been significantly influencing the life of the society as a whole. Since both politics and religion are among the most ancient forms of public manifestations of the human activity, their coexistence and interrelation can be traced at any stage of the development of humanity. The relationship between politics and religion is characterized by a complex set of compliances and contradictions concerning certain aspects of the two areas. The paper discusses the connection between religion and politics, as well as the concepts of political religion and religious politics.

Connection between Religion and Politics

The very presence of religion in the public life, in general, and politics, in particular, points to the presence of the phenomenon of faith in the human consciousness. The last emphasizes the ability of the human consciousness to receive information without proof or logically consistent reasoning. This ability is the basic foundation of religion. However, the trust is also given to individuals, public (including political) organizations, and their activities. In turn, the religion, being presented in the structure of society by the church, just like other structural formations, is subjected to political power represented by the state. The connection between religion and politics can be seen in the speeches of presidents and other politicians. In particular, in his address, Lincoln mentioned God for fourteen times, quoted Scripture for four times, and appealed to prayer for four times.

 

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It should be noted that the ‘church-state’ and ‘religion-politics’ relationships are not identical, although they are closely related. This connection is expressed in the fact that in the case of rapprochement of the church and the state, the independent political activity of the church is weakened and replaced by the joint activity together with the state.

Religious Politics

Religion is a phenomenon that reflects the spiritual content, spiritual search, and spiritual discovery of a human being. Religious acts are an external reflection of the deeply hidden internal mental processes of the society. Due to the fact that humanity is always evolving, its spirituality also develops. At some point, this spirituality comes into contradiction with the outer form of its manifestation, namely, religion, and the conflict begins. The cause of this conflict is the change brought by a new paradigm and belief system that more accurately reflect the processes taking place in the society. In the modern time, there is an increased interest in the problems of the social transformation. The collapse of the old political system, complex economic, political, cultural, and religious values became a thing of the past. In the 21st century, the religious factor acquires an increasingly prominent role. It is primarily due to the economic and political reforms that have contributed to the reevaluation of the views on politics, culture, and religion. A strong appeal to religion and its institutions is a natural process in the context of a transformed society. As it is indicated in the lecture, “specific political issues activate social religion” (“Religious Politics”). Religious principles are accepted by the modern society as moral revival landmarks. Religious ideology is also a part of the ideology of law that, in its turn, is a part of the legal system of the state. In turn, religious organizations are exposed to the public policy as they strive to express and protect the interests of the society as a whole, and an individual, in particular. It is a shaped by various forms of public authorities, defined by the nature of the subject of the government and its competence in the field of public authority.

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The steady confessional world is an important factor of the socio-political stability of different countries. The policy in the sphere of the church-state relations allows providing favorable conditions for a free self-realization in the spiritual realm. There is a constant search for things in common, as well as effective mechanisms for cooperation between public authorities and religious organizations on the basis of universal moral values in the multi-confessional society.

The religious policy is a system of actions of the secular state in the sphere of state-confessional relations, freedom of conscience and religion; it also considers the diversity of religions present in the society. The purpose of the state religious policy is creating favorable conditions for a positive development of religious life in the country and strengthening stability in the society. According to Putnam and Campbell, the religion impacts not only “religious realm, because being at one pole or the other correlates strongly with one’s worldview, especially attitudes relating to such intimate matters as sex and the family” (3). The religious policy is aimed at ensuring the fundamental and internationally recognized rights of citizens to freedom of conscience and religion, as well as maintaining and developing historically formed religious traditions. Its structure takes into account the fact that the development of new statehood takes place in the context of the global processes and challenges of the modern age.

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The tasks of religious politics are associated with the legal sphere. They include ensuring the constitutional rights of an individual to freedom of conscience and religion. Religious politics takes participation in the improvement of legislation in the field of realization of religious freedom. It is aimed at harmonizing the federal and regional legislation on the basis of the religious situation in the country. In addition, religious politics is targeted at the registration and control of any authorized activity of religious associations in the part that goes beyond the canonical order and spiritual practices. Religion offers a belief system of the world that actively interferes with the political life. In its ideological function, promoting its teaching in society, it promises illusory compensation for the real human needs and requirements. In fact, religion is one of the most important means of earning and fighting for power, as well as ensuring its ideological legitimization in the eyes of the population, affecting the behavior, and justifying the need for subordination.

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In the cultural sphere, the religious politics is responsible for the preservation of the ethnocultural and religious diversity, protection of spiritual and moral heritage and historical religious traditions of peoples, implementation of measures aimed at allowing complete realization of spiritual, moral, and religious traditions of the peacekeeping potential of different societal groups. At the same time, it deals with the social sphere. Religious politics implements measures for social approval of respect for the feelings of believers and non-believers, in other words, religious tolerance. It contributes to creating conditions for the effective socialization of different religions and religious communities. Religious politics enables and promotes the social partnership between the state and religious associations in order to promote socially significant activities of confessional communities. Moreover, it is responsible for the implementation of effective measures aimed at suppressing any counter-manifestations of religious extremism and cultural-religious expansion. Its tasks include preventing the spread of information that is aimed at inciting religious hatred, as well as propaganda of ideas of religious extremism, intolerance, and anti-social activities.

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The effectiveness of the state religious politics is ensured by the focus on respect to democratic principles, human rights and freedoms, as well as on the protection of national interests and strengthening social stability. The necessary conditions for an effective religious politics include the systematic approach to the development of tools and mechanisms of religious politics, coherence and coordination of the decisions made at both federal and regional levels, the presence of a single center for creating religious policy and its specific instruments, and availability of the information-analytical and expert support. Moreover, they provide a meaningful personnel policy, including the one in the field of training civil servants involved in the implementation of the religious policy. In addition, it is important to initiate a direct dialogue between religious denominations and official state power. All instruments and mechanisms used by state religious politics are to be developed by taking into account the federal character of the state and regional peculiarities, as well as cultural and religious diversity of the country.

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There are some challenges that are associated with religious politics. Thus, there is a problem in the existence of an extreme one-sided approach to the protection of freedom of thought and religion. When this freedom becomes uncontrolled, excessive permissiveness causes a violation of the rights of the others, public order, and national security. In addition, it can witness about insufficient correcting measures; in this case, it means the representation of the state's functions in the religious sphere, including controlling the last by the first. Therefore, it is necessary not to abandon the state policy in the sphere of freedom to ideology and activities of religious organizations, but make efforts to develop its optimal form, which could become the basis for harmonious and fruitful relations in the ‘people - religious organization – state’ system. Such a policy should demand a clear definition of objectives, legal basis, and set of organizational and practical measures. Out of a number of objectives aimed at achieving this goal, the main sphere of law is the regulatory support of the right to freedom of ideology and activities of religious organizations.

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Political Religion

The policy is the diverse world of relationships, activities, behavior, attitudes, beliefs, and communication connections between people; all of them focus on the power and social control. In short, politics is a complex system, the structural elements of which are political relations, political consciousness, political organization, and political culture. In parallel, the constituent parts of religion are religious consciousness, religious activities, religious attitudes, and religious organizations. After conducting a comparative analysis of the primitive elements of religion and politics, one can assume that, in both cases, it deals with relationships, consciousness, and organization. As one of the most important spheres of society, religion has a powerful influence on the formation of people’s (including politicians) worldview, as well as political behavior and culture. Accordingly, religion has a significant influence on the policy-making process and the state (political) ideology.

Political religion (religious ideology) develops in the society that has not passed through secularization. Since political religion arises from the need to solve the problems of modernization, they are a new phenomenon that has no analogies in the ancient times. One of the hallmarks of political religion is eclectics. Politics and religion are interacting and influencing each other on a daily basis. The processes of secularization and sacralization also reflect the degree of the influence of religion on politics, and vice versa. In societies where secularization did not occur (or was left unfinished) and the religious sphere is not differentiated from the political one, there exists a possibility for the emergence and development of political religion. Political religion is not a religion in the true sense of the word. It is an ideology that has all the features of religion but has no faith in God or any divine. In other words, political religion is a hybrid of religion and ideology; this intermediary form allows associating religion with political actions.

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Political religion denies not the modernization but the Westernization; moreover, it considers religion a driving force for the development. Politico-religious movements do not so seriously protect the society from these traditional secularist intrusions as they try to interpret religious tradition creatively in order to arrive at alternative models of societal transformation. These movements are neither conservative nor reactionary; nevertheless, they strive for a radical transformation of the society. The modern character of the political religion causes inherent similarities. Political religion freely refers to the dogma and practice of the original religion, sometimes allowing significant deviations and borrowings from other belief systems or secular ideologies. Almost all political religions borrow some ideas of socialism, even those, who support the principled anticommunism. It can consider supporters of the original religion as opponents (if they do not share their views). Political religion differs with its extreme eclecticism. Political religion is a phenomenon that is common all over the world; nevertheless, the study of it has only begun and has serious prospects as a research of a complicated social phenomenon. It is spread in the Western societies, as well as in Latin America, Asia, and Africa. In different societies and at different stages of their development, it can take bizarre forms.

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Conclusion

Since both religious and political sphere of public relations are relevant to a person, they inevitably overlap and interact with each other. The government policy is closely connected with morality, spirituality, and religion since it is an important element of the definition of the interest and will of the majority of citizens that is formed by religion. Thus, religion and law are the forms of social consciousness that produce social norms, in accordance with which, a system of social relations is built and operates. In the modern world, the most common type of relationship between the state and the church is their cooperation. As a conductor of the general interest, the state defends the values that are typical of a given society; thus, it has a legal basis for regulating relations between the political and religious authorities, as well as ensuring the real freedom of different faiths and religious organizations.

Summarizing, it can be said that both the state and religious organizations have a mutual influence. On the one hand, religious ideology is the ideology of the state legal system. On the other hand, the state creates certain conditions for the free activities of religious organizations. The quality of their cooperation is intended to ensure the protection of national interests through the formation of harmonious and fruitful relations in the country.

 

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