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Journal articles on the topic 'Religion and politics'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Daven, Mathias. "AGAMA DAN POLITIK – HUBUNGAN YANG AMBIVALEN DIALOG VERSUS “BENTURAN PERADABAN”?" Jurnal Ledalero 12, no. 2 (September 7, 2017): 191. http://dx.doi.org/10.31385/jl.v12i2.88.191-220.

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At base, modern culture is a culture that evolves through the frame of managing non-violent normative conflict. With the acknowledgement of religious freedom as a basic human right, the state and religion have been distinguished institutionally: politics and the state no longer deal with truth, but rather with peace between people of different persuasions. In reality, the institutional distinction between religion and politics/the state has been translated into a variety of different political arrangements, including within the Muslim world; the relationship between politics and religion cannot return to a single (Western) model as the norm. Therefore an analysis of the correlation between religion and politics assumes an appropriate understanding about the relationship between religion and culture, for an analysis of the ties between religion and culture will more or less indicate the ambivalence of religion: on the one hand religions have the potential to critique culture; but on the other hand, religions play a very problematic role: they can take up a sacred form and tend to make absolute areas that are in fact relative, including politics. Religion refers to absolute truth and can be (mis)used in the interests of a religious political elite who collaborate with the political elite of the state which may be far from the key message of the religion in question. Nevertheless, an awareness of the ambivalence of religion and politics encourages us to collaborate between religions and cultures in order to lessen human suffering. <b>Kata-kata Kunci:</b> agama, politik, sekularisasi, modernisasi, ambivalensi, demokrasi, Sekularitas, hak asasi manusia, benturan peradaban, Fundamentalisme, dialog, etika derita.

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2

Thompson, Kenneth W. "The Religious Transformation of Politics and the Political Transformation of Religion." Review of Politics 50, no. 4 (1988): 545–60. http://dx.doi.org/10.1017/s0034670500041942.

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This article deals with the introduction of strongly fundamental views into the theory and practice of politics. It also concerns the transformation of religion from a concern with religious faith to the creation of political religions. Thus forces have been at work in the past two decades seeking to make a religion of politics and transforming religion into a holy political crusade in the form of a particular version of partisan politics.

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3

Jevtić, Miroljub. "POLITICAL SCIENCE AND RELIGION." POLITICS AND RELIGION JOURNAL 1, no. 1 (January 15, 2007): 59–69. http://dx.doi.org/10.54561/prj0101059j.

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Political science is In same time old and young science. Old, if we have in mind politics as subject of research, and young if we think about institutions in which politics is only subject of research or education. Having in mind religion as subject of political science,s research, we can easily conclude that all books in early history of mankind, which were dedicated to political topics, had for the first subject religion. That is clear if we remember that firsts form of politicals organisations in old Babylon, Egypt and Israel... were inseparable connected with gods. Gods gave legitimacy to those states. But so political sciences institutions in generally so Politology of religion, or politologie des religions in French, was born late. The firsts subjects of research in politicals sciences institutions were: state, political regimes, political parties, theory of politics, political systems, etc. Religion was studied very rarely. Modern political science was born under influence of french intellectuals: Dederot, Rousseau, Voltaire etc. They considered that religion will disappear with education and development. Their compatriot Alexis de Tocqueville thought contrary to their prognosis. The time gave right to Tocqueville. In the second part of XX century when the world develompent was highest, religion maintained its position in big part of globe and became stronger in a lot of states. That created big challenge for political science. Many of politicals scientis started with research concerning influence of religion into politics. That create, as the first step, centers for research of relations among religion and politics as is “labaratoire RELIGION ET POLITIQUE at “Institute d'etudes politiques” in Paris or “L'Observatoire du Religieux” at “Institut d'etudes politique” in Aix en provence en France, and finally that created special scientific discipline among political sciencies which name is “Politology of religion” or “Politologie des religions” in french.

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4

Greer, Alex. "Religion and politics." Mankind Quarterly 35, no. 3 (1995): 173–228. http://dx.doi.org/10.46469/mq.1995.35.3.2.

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5

Irani, George Emile. "Religion and Politics." Journal of Palestine Studies 29, no. 1 (1999): 97–98. http://dx.doi.org/10.2307/2676440.

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6

Graham, Gordon. "POLITICS AND RELIGION." Journal of Social Philosophy 24, no. 1 (March 1993): 114–22. http://dx.doi.org/10.1111/j.1467-9833.1993.tb00499.x.

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7

Camroux, Martin. "Religion and Politics." Expository Times 115, no. 10 (July 2004): 342–44. http://dx.doi.org/10.1177/001452460411501006.

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8

Thomas, Oliver S., and James E. Wood. "Religion and Politics." Journal of Law and Religion 8, no. 1/2 (1990): 659. http://dx.doi.org/10.2307/1051342.

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9

Parker, Noel. "RELIGION AND POLITICS." Distinktion: Journal of Social Theory 7, no. 1 (January 2006): 93–115. http://dx.doi.org/10.1080/1600910x.2006.9672924.

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10

MARTY, M. E. "Religion and Politics." ANNALS of the American Academy of Political and Social Science 572, no. 1 (November 1, 2000): 156. http://dx.doi.org/10.1177/0002716200572001021.

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11

Marty, Martin E. "Religion and Politics." ANNALS of the American Academy of Political and Social Science 572, no. 1 (November 2000): 156. http://dx.doi.org/10.1177/000271620057200121.

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12

Corbin, Brian, Helen Alford, Charles Clarke, S. A. Cortright, Michael Naughton, Emilio Gentile, George Staunton, Michael Lerner, Kevin Philips, and Jim Wallis. "Politics and Religion." New Labor Forum 17, no. 1 (March 2008): 141–48. http://dx.doi.org/10.1080/10957960701834423.

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13

Benson, John. "Religion into Politics?" Dialog 51, no. 3 (September 2012): 180–81. http://dx.doi.org/10.1111/j.1540-6385.2012.00681.x.

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14

Karakoç, Ekrem, and Birol Başkan. "Religion in Politics." Comparative Political Studies 45, no. 12 (August 23, 2012): 1510–41. http://dx.doi.org/10.1177/0010414012453027.

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This study investigates the factors that affect variations in secular attitudes toward politics. The literature suggests that modernization may weaken traditional bonds with religious adherence and the state can assume an important role in this endeavor through mass education, industrialization, and other factors. However, this explanation is incomplete in light of the resurgence of religious movements. This study argues that economic inequality increases the positive evaluation of the role of religion in politics through its effect on religiosity and participation in religious organizations. Employing a multilevel analysis on 40 countries, this study demonstrates that inequality decreases attitudes toward support for two dimensions of public secularization: the secularization of public office holders and the influence of religious leaders in politics. Simultaneously, the effect of modernization on these attitudes varies. The results also suggest that although inequality diminishes secular attitudes of all socioeconomic groups, its effect is nonlinear, with a greater effect on the poor.

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15

van der Veer, Peter. "Nation, Politics, Religion." Journal of Religious and Political Practice 1, no. 1 (January 2015): 7–21. http://dx.doi.org/10.1080/20566093.2015.1047696.

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16

Tushnet, Mark, and Kent Greenawalt. "Religion in Politics." Columbia Law Review 89, no. 5 (June 1989): 1131. http://dx.doi.org/10.2307/1122940.

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17

Wang, Meng, and Lining Gan. "Religion and Corporate Innovation." Business and Management Studies 4, no. 1 (February 26, 2018): 81. http://dx.doi.org/10.11114/bms.v4i1.3001.

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Innovation ability is an important factor to measure firms’ strength and is vital to the long-term development of the enterprises, previous studies have shown that financial position and corporate governance can have effects on corporate innovation, but put little attention on the informal system which may influence on innovation. This article selects religion as one of the informal system and tries to explore the impact of religion on the innovation input and output of enterprises. Using the data of A-sh are listed companies from 2008 to 2015, the empirical results show that there is a significantly positive correlation between religion and innovation inputs and outputs, and this positive correlation between religion and innovation is negatively regulated by the politics and marketization index. The results prove that politics and marketization index are substitution of religion on corporate innovation. In further analysis, the religion is divided into eastern and western parts, the results show that both eastern and western religions can promote corporate innovation, but the promotion effect of western religions is stronger. Negative moderating effect of political and marketization index on the positive correlation between religion and innovation still exists, and basically showing a more forceful inhibitory effect made by western religions on corporate innovation.

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18

Laustsen, Carsten Bagge. "Studying Politics and Religion: How to Distinguish Religious Politics, Civil Religion, Political Religion, and Political Theology." Journal of Religion in Europe 6, no. 4 (2013): 428–63. http://dx.doi.org/10.1163/18748929-00604002.

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The study of politics and religion is today fragmented to a degree that you can hardly refer to it as one academic field anymore. This article lists four fundamentally different approaches to the study of politics and religion: political religion; religious politics; civil religion; and finally, political theology. The article compares the four approaches on a number of significant parameters: their understanding of what religion is; their critical ambition; to which degree a preliminary distinction between politics and religion is presupposed; and most importantly, how to approach the relationship between religion and politics in an analytical, strategic sense. The ambition with this survey is to support a discussion between the four approaches with a view to reach a more complete understanding of the relationship between politics and religion in all its complexity.

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19

Esquivel, Juan Cruz. "Religion and Politics in Argentina." Latin American Perspectives 43, no. 3 (February 22, 2016): 133–43. http://dx.doi.org/10.1177/0094582x16629459.

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The interactions between the state and religious institutions in Argentina are expressed on the municipal, provincial, and national levels, in the sphere of legislation and public policy, and in a wide range of undefined informal relationships. Politics and religion have historically been intertwined, and their relationship can be described as subsidiary laicism, in which the recognition of civil rights coexists with significant intervention of the Church in the implementation of public policy and in which state support of religion at an intermediate level is considered legitimate. Religious institutions and convictions influence votes in the Congress on laws expanding sexual and reproductive rights, and under such influence provincial and municipal governments delay the implementation of those laws. Las interacciones entre las instituciones estatales y religiosas en la Argentina se expresan a nivel municipal, provincial y nacional en el ámbito de la legislación y la política pública, y en una amplia gama de relaciones informales no definidas. La política y la religión han sido entrelazadas históricamente, y se puede describir su relación como laicismo ancilar, donde el reconocimiento de los derechos civiles coexiste con apreciable intervención de la Iglesia en la implementación de la política pública, y en dónde el apoyo estatal a la religión a un nivel intermedio se considera legítimo. Las instituciones y convicciones religiosas influyen sobre la votación en el Congreso sobre leyes ampliando los derechos sexuales y reproductivos, y bajo tal influencia los gobiernos provinciales y municipales retrasan la implementación de aquellas leyes.

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20

Amelin, Vladimir N., and Arusyak Levonovna Hovhannisyan. "Religion in the Social and Political Life of Modern Russia: a Review of the Monography “Religion in Modern Russia: Contexts and Discussions”." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 664–77. http://dx.doi.org/10.22363/2313-1438-2020-22-4-664-677.

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The review reveals the main topics described in the monograph "Religion in modern Russia: contexts and discussions", published in 2019. The review examines the role of religion in the modern social and political life of Russia, the development of relations between the religious organizations and Russian state and society, the special features of the inter-religious dialogue in Russia, as well as the theoretical framework for studying the relationship between religion and the public sphere in the modern world. Modern political science pays mounting attention to the socio-cultural dimension and cultural and civilizational aspects of politics, overcoming the paradigm of modernity and the idea of linearity of political processes. Religion begins to act as one of the most important factors influencing the sphere of politics. In the current situation, when political processes are inherently post-secular, while the methods of describing them are still secular, it becomes necessary to develop new theoretical and methodological tools for studying the relationship between religion and politics. The review touches upon a possible theoretical framework for describing the role of religion in contemporary politics. The authors also pay attention to the role of religion in the formation of group identity, the socially significant functions of religious organizations, the role of religion in transmitting the most important values to wide sections of society. The review pays special attention to the problems of interreligious relations, as well as the relationship between religion and politics in Russia, emphasizes the important role of religion in resolving a number of problems in Russian society, where, in the context of the historically established coexistence of various religions and confessions, building interreligious and interconfessional dialogue is particularly important.

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21

Christoffersen, Lisbet. "Religion and Normativity. Religion, Politics and Law." Dansk Teologisk Tidsskrift 74, no. 2 (June 16, 2011): 174–75. http://dx.doi.org/10.7146/dtt.v74i2.106384.

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22

Estanislau Gasda, Élio. "SECULARITY OF THE STATE AND POLITICAL STRATEGIES OF RELIGION." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (June 1, 2014): 67–82. http://dx.doi.org/10.54561/prj0901067g.

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The starting point of this article is the complexity of the current political panorama of religion. In Latin America, religion is present in manifestations of political agents as well as politics are present in religious expressions. Before a diversity of existent models, this article analyzes the Brazilian situation. Religiosity is an indelible characteristic of the Brazilian people. The historic heritage of Catholicism and the growth of Pentecostal Evangelical Churches reveal the laicism of State as an incomplete and fragile process. Civil society presupposes an existence of citizens who are, also, religious. These assumptions raise two fundamental questions: considering that religions are expressions of pluralism of national identities that shape citizenship, how can one give meaning for the presence of religion in politics? How can a religion find its adequate spot in politics without damaging the laicism of State and without secularizing/politicalizing itself? This article contributes to this discussion

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23

Zaenab, Cut. "MEMBUMIKAN MORAL BERPOLITIK NABI MUHAMMAD DI ERA 4.0." Al-Ijtima`i: International Journal of Government and Social Science 7, no. 2 (April 30, 2022): 157–66. http://dx.doi.org/10.22373/jai.v7i2.1184.

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Prophet Muhammad is a role model that Allah gave to mankind. Rasulullah teaches human everything that is in accordance with the Qur'an and hadith; included in politic. The politic taught by the Prophet Muhammad had been exemplified by him in its application when the Prophet Muhammad led Mecca and Medina.Rasulullah forming a country could not be separated from the support of the Arab community at that time. Rasulullah also applied correct moral and ethic in politic. However, we find in this 4.0 industrial revolution that everything becomes sophisticated and fast, the officials forget that moral. The leaders are too addicted to power and insane from office, so that they make politics as a bridge to pleasure without seeing the people in distress. Politics taught by the Prophet has been eroded more and more. Liberal official even provide separation on religion and politic. Religious matters are left to be the business of the Ulama and the state should be left to the business of politicians. Basically we already know that religion and state are of course inseparable. Religion must be upheld in politics and as a state; in order to create peace and peace as expected by the whole community.

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24

Alfirdaus, Laila Kholid. "Agama dan kekerasan anti-Cina pada masa transisi demokrasi Indonesia, 1997-2004." Masyarakat, Kebudayaan dan Politik 28, no. 1 (January 1, 2015): 20. http://dx.doi.org/10.20473/mkp.v28i12015.20-32.

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In the discussions of anti-Chinese phenomena in Indonesian transition in 1997-2004, religion appears less dominating in regard of economic and political factors of ethnicity. In scientific works, the perception of antiChinese violence was also dominated by the views of politics and economy. In fact, religion also plays crucial role in many cases, ranging from the issue of Chinese infidelity, anti-Islamism and atheism. This is not to argue that politics, economy and social is not important. Otherwise, this paper argues that religion is equally important as politic, economic and social analysis, especially to explain anti-Chinese violence in Indonesia.

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25

Zrinščak, Siniša. "Religion and politics: challenges to the social scientific study of religion." Religion and society in Central and Eastern Europe 15, no. 1 (December 29, 2022): 5–19. http://dx.doi.org/10.20413/rascee.2022.15.1.5-19.

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religion in Central and Eastern Europe since the fall of communism is used as an example of how the radically changed social and political context was reflected in the scholarship. The paper’s final section summarises current debates on religion, populism and culture in political science and sociology. It shows how a new way of communicating political messages produces complex and contradictory references to religion. While this is captured in the literature by interpreting religion as a cultural identity marker, the argument is that this should not be dissociated from the role of secular actors in imposing cultural features on some religions or political features on others.

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26

Oguntola Laguda, Danoye. "RELIGION AND POLITICS IN A PLURALISTIC SOCIETY: THE NIGERIAN EXPERIENCE." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 123–33. http://dx.doi.org/10.54561/prj0202123l.

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The interaction between religion and politics has been a subject of debate among scholars of religion, political scientists and sociologists. The arguments have generally been that of total or partial dis-interaction between the two phenomena. To the protagonists, religion should not be corrupted with the tricks, intrigues and challenges of politics. On the other side of the divide, the opinion is that the two institutions should relate to each other for the benefits of humanity. Our observation has shown that the nature of the society is a determinant factor if the relationship should ever be allowed to exist. It has been argued that in homogenous societies, politics and religion can relate to each other as suggested by the protagonists. However, in pluralistic societies like Nigeria, secularism has been suggested as an alternative. In Nigeria, our case study, it is noted that religions have always played significant roles in the political process, policy formulations and their implementation.

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27

Hegland, Mary Elaine. "Religion, Ritual, and Politics." PoLAR: Political and Legal Anthropology Review 19, no. 1 (May 1996): 131–44. http://dx.doi.org/10.1525/plar.1996.19.1.131.

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28

Hegland, Mary Elaine. "Religion, Ritual, and Politics." PoLAR: Political html_ent glyph="@amp;" ascii=""/ Legal Anthropology Review 19, no. 1 (May 1996): 131–44. http://dx.doi.org/10.1525/pol.1996.19.1.131.

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29

J, Arthur, Gearon L, and Sears A. "Education, Politics and Religion." Education and Society 28, no. 3 (January 1, 2010): 93–97. http://dx.doi.org/10.7459/es/28.3.07.

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30

Baruchi-Unna, Amitai. "Religion, Politics, and War." Orient 49 (2014): 3–18. http://dx.doi.org/10.5356/orient.49.3.

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31

Kerr, Gregory J. "Why Politics Needs Religion." International Philosophical Quarterly 48, no. 2 (2008): 258–60. http://dx.doi.org/10.5840/ipq200848212.

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32

Warczok, Tomasz, and Hanna Dębska. "Politics, Religion and Law." Zeitschrift für Rechtssoziologie 42, no. 1 (May 1, 2022): 67–88. http://dx.doi.org/10.1515/zfrs-2022-0004.

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Abstract One of the key principles of the rule of law is the independence of the judiciary. This idea is usually presented in an abstract and normative way, while its meaning remains highly debatable. Leaving aside formal and legal assumptions, this article focuses on a detailed examination of a specific court – the Polish Constitutional Tribunal (CT) – an institution commonly perceived as one that has recently lost its “independence” in favour of subordination to political power. In order to show that this process is deeply complex and far from being common-sense, we replace the category of “(in)dependence” with the more appropriate notions of relative autonomy and heteronomy. Therefore, the object of a detailed analysis is the biographical trajectories of all CT judges elected between its establishment in 1985 and 2019. Applying geometric analysis to prosopographical data (a collective biography of judges), allows us to demonstrate the multidimensionality and dynamics of the autonomy (or heteronomy) of a key judicial institution and reveal hidden power relations (legal, political, religious, etc.) that go beyond the common-sense “politicization of law”.

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33

Rahman, Tariq. "Language, Religion and Politics." Revue des mondes musulmans et de la Méditerranée, no. 124 (November 28, 2008): 93–112. http://dx.doi.org/10.4000/remmm.6019.

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34

Rabbitte, Pat. "Politics, Morality and Religion." Irish Review (1986-), no. 27 (2001): 55. http://dx.doi.org/10.2307/29736018.

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35

Crosson, Frederick J. "Fanaticism, Politics, and Religion." Philosophy Today 47, no. 4 (2003): 441–47. http://dx.doi.org/10.5840/philtoday200347431.

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36

Gruenwald, Oskar. "Culture, Religion and Politics." Journal of Interdisciplinary Studies 21, no. 1 (2009): 1–24. http://dx.doi.org/10.5840/jis2009211/21.

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This essay proposes that while a "Christian" democracy may be too idealistic, liberal democracy presupposes transcendent moral and spiritual norms, in particular a Judeo-Christian foundation for human dignity and human rights. A Biblical understanding of human nature as fallible and imperfect susceptible to worldly temptations, emphasizes free choice and personal responsibility, and the imperative to limit the temporal exercise of power by any man or institution. Maritain's concept of integral or Christian humanism is founded on personalism, the unique value and dignity of each human being created in the image of God, and the need for community. The major challenge for literal democracy is how to reconcile individual freedom with socio-economic-political-legal institutions and processes which require the constraint of man-made laws and the exercise of authority and power The essay condudes that perhaps the major legacy of the American founding is the notion of the priority of liberty which offers the best prospects for conjoining reason and faith, the secular and the sacred, Athens and Jerusalem, The priority of liberty also animates Maritain's vision of a "Christianly-inspired" personalistic society capable of advancing both individual human flourishing and the common good.

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37

Amesbury, Richard. "Rethinking “Religion and Politics”." Bulletin for the Study of Religion 43, no. 1 (February 14, 2014): 2–7. http://dx.doi.org/10.1558/bsor.v43i1.2.

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Twenty years after the publication of Genealogies of Religion, scholarship in the field of “religion and politics” mostly ignores Talal Asad’s central arguments about the socially constructed nature of the secular-religious distinction. However, a critical counter-tradition is gaining traction. After briefly reviewing the work of three scholars who have drawn on Asad to intervene in debates in political theory, religion and violence, and international relations, I offer some reflections on the triangular relation among states, capital, and the cultural formation of religion. “Religion” as a transcultural category, I argue, can be understood as partly the spectral projection of a universalizing liberal-capitalist order in search of an “other” by means of which to legitimate itself.

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38

Grosse, Annelie. "Politics, philosophy and religion." Hypothèses 20, no. 1 (2017): 335. http://dx.doi.org/10.3917/hyp.161.0335.

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39

MEZEI, Balázs M. "Politics, Ethics, and Religion." WISDOM 10, no. 1 (June 25, 2018): 84–96. http://dx.doi.org/10.24234/wisdom.v10i1.205.

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In this essay, I argue that religion is centrally important in the future of liberal democracy in the Western sense of the word. Without the values of religion, we may have to face the emergence of authoritarian and totalitarian forms of political existence. My starting point is the experience of the so-called post-Communist countries. The essence of this experience is that liberal democracy as a political form may lack genuine content if the society, in which it exists, is devoid of the fundamental human attitudes essential for sustaining such a democracy. This experience can be complemented by the experience we have in the European Union or in the United States today, because even in these organizations we witness clear signs of the loss of common values, which endangers the proper functioning of stable democratic systems. However, some form of religion – traditional or renewed – may help to revitalize the values and their subjective basis, the proper human attitudes to encounter the danger of the decline of contemporary liberal democracies.

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40

Noll, Mark, and Charles Dunn. "Religion in American Politics." Journal of Law and Religion 8, no. 1/2 (1990): 449. http://dx.doi.org/10.2307/1051302.

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41

Servin-Gonzalez, Mariana, and Oscar Torres-Reyna. "Trends: Religion and Politics." Public Opinion Quarterly 63, no. 4 (1999): 592. http://dx.doi.org/10.1086/297874.

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42

Anderson, Philip. "Postmodernism, politics and religion." Physics World 21, no. 08 (August 2008): 40–41. http://dx.doi.org/10.1088/2058-7058/21/08/38.

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43

Cahill, Lisa Sowle. "Religion and Politics: U.S.A." Theological Studies 70, no. 1 (February 2009): 186–91. http://dx.doi.org/10.1177/004056390907000110.

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44

McCarthy, Eugene J. "Religion and politics today." Social Thought 12, no. 4 (September 1986): 13–18. http://dx.doi.org/10.1080/15426432.1986.10383573.

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45

G. Jelen, Ted, and Sabrina P. Ramet. "Introducing Politics and Religion." Politics and Religion 1, no. 1 (March 14, 2008): 1–2. http://dx.doi.org/10.1017/s1755048308000011.

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46

Dummons, Bruno. "Between Religion and Politics." Contemporary European History 8, no. 1 (March 1999): 141–47. http://dx.doi.org/10.1017/s096077739900017x.

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Jean-Marie Mayeur, La question laïque (XIXe–XXe siècle) (Paris: Fayard, 1997), 239 pp., 95 FF. IBSN 2–213–60013–9.Etienne Fouilloux, Les chrétiens français entre crise et libération (1937–1947) (Paris: Seuil, 1997), 293 pp, 130 FF. ISBN 2–020–28131–7.Stathis N. Kalyvas, The Rise of Christian Democracy in Europe (Ithaca and London: Cornell University Press, 1996), 300 pp., £15.95. ISBN 0–8014–8320–4.Emiel Lamberts, ed., Christian Democracy in the European Union (1945–1995) (Leuven: Leuven University Press, 1997), 511 pp. ISBN 9–061–86808–4.‘Christians and political life’ (taking the latter term in its widest sense) is a theme which continues to attract a great deal of interest among contemporary historians, in terms of both detailed research and broader surveys. René Rémond and Aline Coutrot demonstrated the interconnectedness of the two domains of religion and politics when they abandoned the restricted subject of relations between states and the Roman Catholic church and initiated the study of religion as an integral part of history, and the social sciences, as a whole. Approaches since 1966 have been greatly modified, as shown by the treatment of the material in the four works now to be reviewed.

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Brown, L. Carl, and Amal Saad-Ghorayeb. "Hizbu'llah: Politics and Religion." Foreign Affairs 81, no. 3 (2002): 176. http://dx.doi.org/10.2307/20033215.

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48

Kelly, M. R. "Bergson, Politics, and Religion." French Studies 67, no. 3 (July 1, 2013): 425–26. http://dx.doi.org/10.1093/fs/knt100.

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49

Byrne, Edmund F. "Why Politics Needs Religion." Teaching Philosophy 31, no. 2 (2008): 192–96. http://dx.doi.org/10.5840/teachphil200831222.

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Birnir, Jóhanna Kristín, and Nil S. Satana. "Religion and Coalition Politics." Comparative Political Studies 46, no. 1 (October 2012): 3–30. http://dx.doi.org/10.1177/0010414012453029.

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