Religion in a secular context Balkan projections

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1. Verfasser: Bogomilova, Nonka 1952- (VerfasserIn)
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Sprache:English
Veröffentlicht: Sofia Paradigma 2015
Ausgabe:1. ed.
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adam_text Conclusion The analysis do not provide sufficient grounds for drawing a categorical dividing line between European countries as regards the processes and trends in religions and Churches within the contempo- rary secular context. Together with this, there are differences within the group itself of the post-communist Balkan countries, distinctions that can hardly be accounted for by purely religious or confessional factors. The relationships between religion, state and politics assume a variety of forms and manifestations in social-geographical space; they change over historical time in ways dependent on the fundamen- tal specificity of the society and culture in which they are formed. As concerns developments in the 20th and early 21st century within these complex relationships, the state’s “ontological primacy” has been established, and the political factor tends to cross over into the sphere of religion with growing aggressiveness and without “asking for admittance”. In some societies, this penetration meets with some resistance; in others, with well-calculated hospitality. “Ontological primacy” of the state over the religion and church during the secular 20th century (Zylberberg 1990: 93) and in the pres- ence defines the tendency for each European country, not subject to the form of the government ֊ democracy, totalitarianism, welfare states etc. The “project” of the state, not subject to being called “a dialogue”, “interaction”, dictate, “protectionism”, “ethnical manage- ment” etc., is to control the social positions of the church, to instru- mentalize it for its own purpose or to marginalize it. In democratic regimes, it is realized through democratic means - legislation, con- sensus; in totalitarian regimes - both with violence and compulsion. The “revival” of religiousness in the contemporary Balkan countries in the secular context of the post-totalitarian regimes is a rather complex phenomenon, and to all appearances it will follow some of the basic tendencies in contemporary religiousness in West- ern countries. 259 Religion in a Secular Context: Balkan Projections Although they have many common socio-cultural features, the Balkan countries are separated by important economic, political, and cultural differences, which led to the formation of their national states in the 19th and 20th century. Their common Orthodox creed where pre- vails not only failed to harmonize relations between these states, but became a spiritual and ideological cause for rivalry during the centuries ֊ at various times Bulgaria, Greece, Serbia, Rumania have competed for leadership as the center of “Orthodox” statehood. There are many spiritual and moral features ascribed to Orthodoxy that are due rather to national mentality, to ethnic paternalistic communitarian traditions, which “Orthodoxy” has adapted to rather than initiated. The close link between Orthodoxy and the national statehood in all Orthodox coun- tries was destroyed at the time of the totalitarian regimes (except in Greece) and Orthodoxy lost much of its social support. The secular dimension of the “religious radicalization” in Eu- rope (including Balkans) is very important. The analysis should go beyond the confessional façade of the problem and look for the deep- er causes of religious radicalization in the main confessions that de- termine the possible conflict field. Religious mobilization and opposi- tion based on confessional differences is to a great degree a directed and manipulated process, the deeper roots of which are to be sought elsewhere. The confessional cleavage masks and “falsifies” deeper cleavages, those between poverty and wealth, between the “socialist” and “capitalist” stereotype in thought and action; between the differ- ent life styles and work styles of separate ethnic groups, etc. Every action of the group or individual, carried out in the name of the faith, but with means that contradict the pathos and ethos of the Holy books, tends to deeply erode the spirit and public image of religion. In fact such an action, viewed from a perspective inter- nal to religion, cannot be considered religiously motivated at all. In religion-motivated conflict situations, opposing parties de-sacralize their Sacred Books as their acts contradict the books moral content. Over many centuries philosophers, writers, humanists have tried to break down the aggressive emotional potential which lies in 260 Conclusion otherness based on religion, race, ethnicity. Voltaire, Kant, Sartre, Semyon Frank, Gabriel Marcel, Martin Buber, Berdyaev, Emanuel Levinas, Gibran and many others have used the resources of reason, of the moral imperative in order to sacralize the element that unites people into “us”, into “you and I”. They have looked for such resourc- es in universal definitions: culture, reason, individuality, creativity, love. Many have tried to represent religion and God as a common heritage of humanity. Arnold Toynbee dreamed of the time (of glo- balization) when mutual understanding, the unity of people would be inspired by a shared faith in one God; he expected that the unification of a divided God would lead to the unification of divided civiliza- tions, nations, states. Other philosophers have been more skeptical — they have believed that human nature was hardly amenable to change, constantly reproducing hatred, envy, aggression towards others. Ac- cording to Kant the cause of the ineradicable vices lies in the initial inclination of human nature to evaluate one’s own happiness or un- happiness only through comparison with others: what is lacking is an autonomous center of self-esteem and self-confidence. Without sharing either the skeptical or the Utopian views on the issue, I believe that God is created and is present wherever there is an act of surmounting the personal ego, be it through gesture, cre- ation, love, compassion, when a person surmounts his limited self and transience in time and space, and becomes part of the tissue of universal, of global culture. But this trait of community cannot be structured or institutionalized, cannot be defined in terms of concrete religious creeds, which divide as much as they unite especially in the time of globalization. Thus the presence of the Absolute is perceptible in a soul and in an act imbued with harmony, calm, acceptance, love; the absence of these is marked by aggression, hatred, rejection. And such attitudes, whether endowments or faults, are always personal. Translation of the main parts of the book from Bulgarian by Vladimir Vladov 261 Contents Introduction / 7 Acknowledgment /13 Chapter L Religion - Essence and Historical Forms: Methodological Matrix of the Study /15 I. Models and Approaches of the Knowledge of Religion and Religions, Relevant to the Study /17 II. Religion and Human Essence: Philosophical-Anthropological View / 28 Chapter 2. Byzantine Christianity and Local Identities: Historical Dimensions and Archetypes /51 I. Jesus Christ-Emperor: the Transcendent Foundations of Power / 53 II. “Nationalization” of the Byzantine Christianity on the Balkans: From Eschatology to Reality / 63 Chapter 3. The European Secular States: Differences and Similarities. Are There Two Europes? /81 I. The Principle of the Secular State / 83 II. Religion, State, Religious Diversity. “Ontological” Primacy of the State Over Religion and Church as a European Trend (A Virtual Debate) /91 III. The Religious “Revival” in the Post-Communist (Balkan) Countries /111 Chapter 4. Construction and Destruction of the Nation-State Projects on the Balkans: the Role of Religion. Modern Transformations of the Historical Archetypes /125 L Orthodoxy and the National Idea on the Balkans. Conceptual Framework /127 II. Religion, Historical Myths and Changing Identities on the Balkans: Retrospective and Prospective / 164 Chapter 5. Religion and Society in Bulgaria. Historical Stages and Modern Transformations / 193 I. State-Church Relations in Bulgaria: Historical Dimensions / 195 II. The Contemporary Political Processes, Religions and the Bulgarian Orthodox Church / 207 III. The Bulgarian Situation of Religious Education in School / 230 Conclusion / 259
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spellingShingle Bogomilova, Nonka 1952-
Religion in a secular context Balkan projections
Säkularismus (DE-588)4463409-2 gnd
Religion (DE-588)4049396-9 gnd
subject_GND (DE-588)4463409-2
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title Religion in a secular context Balkan projections
title_auth Religion in a secular context Balkan projections
title_exact_search Religion in a secular context Balkan projections
title_full Religion in a secular context Balkan projections Nonka Bogomilova
title_fullStr Religion in a secular context Balkan projections Nonka Bogomilova
title_full_unstemmed Religion in a secular context Balkan projections Nonka Bogomilova
title_short Religion in a secular context
title_sort religion in a secular context balkan projections
title_sub Balkan projections
topic Säkularismus (DE-588)4463409-2 gnd
Religion (DE-588)4049396-9 gnd
topic_facet Säkularismus
Religion
Südosteuropa
Bulgarien
url http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028154031&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA
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