TRADITIONAL AND NON-TRADITIONAL RELIGIOSITY PUBLISHED BY Institute of Social Sciences, Belgrade 2019 Yugoslav Society for the Scientific Study of Religion (YSSSR), Niš.

PUBLISHER Goran Bašić, Ph.D. Dragan Todorović, Ph.D.

REVIEWERS Nonka Bogomilova, Ph.D., Bulgarian Academy of Sciences, Sofia Prof. Pavel Sergeevich Kanevskiy, Faculty of Sociology, Lomonosov Moscow State University Prof. Zorica Kuburić, Faculty of Philosophy, University of Novi Sad

SERIES Edited Volumes

SERIES EDITOR Natalija Mićunović, Ph.D.

Prepared as part of the project “Social Transformations in the European Integration Process:

A Multidisciplinary Approach“ supported by the Ministry of Education, Science and

Technological Development of the Republic of Serbia (III 47010)

ISBN 978-86-7093-227-2 ISBN 978-86-86957-21-4 Dragan Todorović, Ph.D. Mirko Ph.D. Blagojević, EDITED BY (A ThematicCollection ofPapers ofInternational Significance) RELIGIOSITY AND NON-TRADITIONAL TRADITIONAL Institute ofSocial Sciences andYSSSR|Belgrade Niš2019 edited volumes Contents 5 edited volumes quation ge and urope thical Basis of uropean raditional Religion alues ostmodern A ollectivist E rthodoxy: An eber on Russia and Orthodoxy: ountries ost-materialistic V ost-materialistic eveloped E Developed conomically 226 Смолина Ольга проблемы Культурологические жизни украинских земель религиозной В Х – XVII ВВ. 248 Vladimir Mentus Satisfaction in Religiosity and Life E Kjell Magnusson Nationalism inBosnia, Religion and E Croatia and Serbia – A Structural Model 184 Maksimović Marijana Nada Novaković, T Social Development, and Migrants in E Movements 206 Ajzenhamer Nataša Jovanović Max W Analysis of the C Christianity Eastern C 156 P 262 Ivana Arsić Cvetićanin, Neven New Religiosity, P 276 Матич Златко христианство: Пост-традиционное междуправославная церковь носталгией и антиципацией ypical ostmodern ult olitical Discourses spects of Religiosity ge and the . Guénon urkey and Balkans- urkey orms and P eligion to of a Return of Religion to aradoxes oncepts of the Unity of Religions in the xpressions raditionalism of R Religiosity raditional and Non-traditional raditional F eachings of New A 136 Hesová Zora The P and P Public Debates 114 Emil Vladimir Bakrač, Predrag Živković, Saggau Hilton Some Sociological A Societies (Religiosity in Contemporary Between Neo-liberalism and Globalization) 96 Yeryomin Vladislav C T T 76 Stoyanov Yuri and Bektashi Alavi Contemporary Religiosity in T T 54 Dragan Todorović Serbia in Southeastern Pentecostalism haracteristics of a C Characteristics 26 Mijo Nikić, Marina Jurčić eligiosity The Challenge of New R E Dragoljub B. Đorđević Dragoljub B. T New Religious Movements: 12 6 Blagojević Mirko Religious Change – Introduction: T MIRKO BLAGOJEVIĆ MIRKO Institute of Social Sciences, Belgrade of Social Sciences, Institute

6 Blagojević 7 edited volumes - - This approach to religious changes has certain features of This approach to religious changes has social the connection between people and Religious life and groups with religion and church are subject to constant change and and church are subject to constant change groups with religion The historydifferent social influences. of the Balkans undoubtedly circumstances and out-ecclesiastical testifies to how out-religious contribute to the the believers’ salvation) (concentrated around - ecclesiastical life of individuals and so in the religious and changes obvious are so remarkably strong and cial groups. These changes that, after a certain period, it is difficult not to highlight social and as inevitable in their explana- even political and international factors to the danger of fallingtion, although we are, therefore, exposed the assertion that the between into a kind of sociologism. However, on the constellationentire religious and ecclesiastical life depends the claim that these cir of ambient and social circumstances, and cumstances affect the spiritual and ecclesiastical sphere, there is ancumstances affect the spiritual and ecclesiastical the most competent to ana- evident difference. Social sciences are and explain how and to what extent the social events of the lyze - and the world have influenced changes in the con 1970s in Europe both with establishednection between people and social groups, as well as new religiousreligions that have existed for centuries, differences also influencedideas, expressions and practices. These and churches in the world.the changed social position of religions religions and churches is notTherefore, the ambient influence on since the changed religious situation afterwardsone-way, influenc and general social values. es social roles, culture, politics, morality approach, religion does not methodological reductionism. In this have, as in the theological, a major but an auxiliary role, because what is primarily sought through religious events is not a religious explanation, but the explanation of the behavior of people and the interaction of social groups as carriers of a certain confessional For instance, the historical circumstances in the self-awareness. Change Religious Introduction: Religiosity and Non-traditional - Traditional - - The deterministic framework of religious changes is madeThe deterministic framework self and religious institutions in society, but also the spiritual atmos- but also the spiritual in society, self and religious institutions political work is, on the one hand, gaining the phere in culture. At the traditions, on the other, significance of religious traditions, and the adopted, syncretic while announcing their return, deprivatize elements of the processbeliefs and behaviors, which are essential events showed that reli- of desecularization of religious life. These resurfaced the potentials togion did not lose, that is, that it again inspire great, collective efforts of people for change that relate to the very religious life. In particular, essence of their political and strengthening of fundamen- these are the following events: 1. The first in the face of Irani- talism in Islamic countries in the late 1970s, of Islamic political move- an Islamic revolutions, and then in series so-called “Islamic states”; then ments in other countries, Al-Qaeda’s in a number of Western 2. The change in the religious situation conservatismcountries, such as the rise of Christian in the USA, or in Latin America, as well asthe strengthening of radical Christianity from the adap- in Europe the change in the strategy of Catholicism of that same world,tation to the modern world to re-evangelization to come from Cathol- especially with incentives that were supposed icism in the East, Catholicism as the most effec mostly from Polish deterministic frame- tive model. 3. Therefore, as the next important work of the religious twist,certainly an active or at least a there is supporting role of religion and church in the destruction of the in the late 1980s. communist order in Central and Eastern Europe On this basis, a religious situation emerged that can be described by radical de-atheization of these societies in the process of terms like - and nations can relations of people clearly that the Balkans show this factor is Because a religious factor. without not be understood societies and their public sphere, with the social and intertwined their religious and without cannot be understood mutual relations important Hence, although social factors are confessional course. is of religious phenomena, this phenomenon for the explanation anthropo- - there are also gnoseological, not only a social product . factors of religion and religiousness logical and psychological around number of significant social changes more complex by a con- as events that paradigmatically which there is an agreement the religion it on the change of the position of firmed the influence

8 Blagojević 9 edited volumes - - - Eastern Ukraine *** century, of identity after wanderings st The forecasts of some theoreticians, philosophers and social The forecasts of some theoreticians, ten syncretic, Thus, the religious ideas and behaviors. deprivatization of religious apprehension represents the crucial moment in the desecularization of social life, primarily in some throughout the entire crisis period, for which even today we can not crisis period, for which even today throughout the entire distant memory.say that it is only a public 5. The acquisition of the in the past year in the​​ importance of Orthodoxy and a way to defend the homogenizer and Russia as an identifier, (Blagojević,culture in a crisis situation 2015). scientists who advocated the theory of secularization, namely the of religion and religios- inevitable disappearance or marginalization society - were simply not re- ity in the process of modernization of became visible at the end of the the exact opposite Actually, alized. the most se- the European, 1980s and in the early 1990s even on soil, along with events related to the demolition of the curalized survived Religion and religiosity Berlin Wall. not only as individu- In other words, religion and al-psychological but also as social facts. on individual consciousness religiosity exhibit influence not only actions. The complex but also on collective views and and behavior, of these phenomena is deterministic framework of the reversibility in social life in the last made up of a number of important changes - and in the rest of the world (e.g. the de forty years, both in Europe and rise of migra- cline of communism, the process of globalization nationalism in the Middle tion, the decline of postcolonial secular the spiritual revolution /Iran/ East and North Africa and the rise of On the one hand, religious tra- and various forms of radical Islam). societies acquire extrareligious, political signifi- ditions in many the accepted, of on the other hand, deprivatize cance and thereby, returning or bringing the broad population closer to the suppressed population closer or bringing the broad returning On the territory and church; 4. religion and stigmatized the for of mer Socialist Federal Republic Yugoslavia and the present Republic and the present Yugoslavia Federal Republic mer Socialist - wars in 1990s, re during the in the 1980s, and especially of Serbia, the growth of public,gardless of the confessions, precisely, or more tion dur and calming in religious stabiliza political abuse of religion, of the 21 ing the first decade - - In addition to the visible action of different religions in the action of different religions in In addition to the visible es, it is precisely this influence of religious consciousness and the of religious consciousness this influence es, it is precisely that points to and their hierarchies of religions social significance - the revi of social life. However, the moments of desecularization signifi- is not the only source of the potential talization of tradition and diffu- sphere for social life. Pluralization cance of the religious cies, especially in developed democra sion of religious expression, religion in the important sources of vitality of are certainly one of the modern world. world (rivalry them, missionary among of fun- and the emergence rein- 2008) several moments further damentalism – (Habermas, 2011): the globalization force their contemporary position (Turner, into goods in the mar of devotion, the transformation of religion and practices and the occurrence of spiritual- of religious ideas ket especially in the West. The globalization of religion, therefore, ity, concerns traditional forms has three forms: global revivalism that beliefs and practices - either in churches, of religion with orthodox include traditional funda- mosques, temples or monasteries - which churches. The second and charismatic mentalism, Pentecostalism religions that gather those form concerns national and traditional kinds of compensation; and, who seek solace, healing, and various we are witnessing the emergence and spreading of a new finally, urban and com- religiousness), as heterodox, kind of spirituality (of the other side of traditional, namely, form of religiosity, mercialized 2010). Thus, world religions institutionalized churches (Karpov, mostly in relation to grow and express their social significance, the world, while new religious identity politics in different parts of from the United expressions and independent churches, originated and globalizing States, on the other hand, are multiplying of in part, 2014). By becoming, goods in the market (Синелина, world the conflict between spiritual products, in some parts of the as religion enters religion and the secular society is getting milder, the framework of the consumerist culture of modern capitalism. transitioning, post-socialist societies. Although there is significant there is significant societies. Although post-socialist transitioning, such circumstanc purposes in religion for non-religious of (mis)use

10 Blagojević 11 edited volumes - venih nauka, Beograd. venih nauka, 232-270. P. 52., No. 2., and State, Vol Church воспоминания), Синелиной, (Научне труди, Юрьевны в: Памяти Юлии Москва. РАН, B. S. (ed.). Wiley-Blackwell. / Turner to the Sociology of Religion Literature društvu, Institut društ u (de)sekularizovanom Vitalnost religije (2015). Blagojević Mirko. Karpov Vjaceslav. (2010). „Desekularization: A Conceptual Framework“, Journal of A Conceptual Framework“, (2010). „Desekularization: Karpov Vjaceslav. теории“, в социологической секуляризации „Концепции (2014). Синелина Юлия. Society // The New Blackwell Companion B.S. in a Post-secular Turner (2011). Religion University of Niš University DRAGOLЈUB B. ĐORĐEVIĆ Faculty of Mechanical Engineering of Mechanical Faculty

12 Đorđević 13 edited volumes - Eileen Barker Eileen 1 ult The religious answers that satisfied our parents do fy a university professor in Belgrade or a baker in Niš. or a baker fy a university professor in Belgrade not always satisfy our children. A world-view that can satisfy can that A world-view satisfynot always our children. an agricultural worker in rural Poland will not necessarily satis- will not necessarily Poland in rural worker an agricultural New religious movements – new sects and cults – in comparison have been around for several centuries,with the sects and cults that are considered “new” because they first began to appear in the Amer North in 1960s, the of end the at significantly more or 1950s, becometo like would cult “Every slogan the with line in act They ica. a sect, and through the denomination, latter, a and church” the one,no for leader the leader, the for everything and “All of practice only for himself”; they possess and arequire: a charismatic leader, society,the from separation complete relations, of hierarchy strict members,of number small a family, the from separation complete manipu- leader, the for work and property believers, young usually lative means and techniques of programming, economic, psycho- logical (and sexual) abuse, and the existence bordering on legality (on the edge of crime). : new religious movements, new sects, new cults, Keywords North America, typical characteristics. Movements: eligious Prepared as a part of the project Sustainability of the Identity of Serbs and and Southeastern Municipalities of Eastern National Minorities in the Border of Mechanical Serbia (179013), conducted at the University of Niš – Faculty Engineering, and supported by the Ministry of Science and Technological Development of the Republic of Serbia. I hope that it will not be interpreted as my own arrogance if I I hope that it will not be interpreted  1 C of a Characteristics ypical briefly focus on my actions that have greatly contributed to the briefly focus on my actions that have Introduction: my contribution contribution my Introduction: movements religious of new the study to Abstract New R T In the now distant 1987, I prepared a special issue on new a special issue distant 1987, I prepared In the now translation and publica- For ten years I struggled to secure the Prophets years after – 1998 – I published a book titled of Ten Yugoslav Society for As part of the fifth conference of the Albulj published my And then in 2003 in Belgrade, Žarko - I am also proud of the fact, it being of a much further-reach - in the Serbi new religious movements and sects and study of cults of religion. an sociology (Marxist teme and cults for Marksističke sects religious movements, of the University of Niš. The issue , 1987, 11[3–4]), a journal Topics warm welcome in the academic community was received with a As to Gevgelija. far as domes- up from Triglav and literally snapped to to draw the attention I would like tic authors were concerned, Kolarić,the articles by Juraj of the Catholic Theological a professor and today a re- then a new-comer from Sarajevo in Zagreb, Faculty and the late of religion Ivan Markešić, nowned Croatian sociologist the novelty lay in the Jukić. Mardešić, However, alias Jakov Željko ov, Ugrinovich, a professor from Lomonos translated text by Dmitrij stay in Moscow; during my post-doctoral whose lectures I attended the University of Pittsburgh, the article by Roland Robertson from of globalization, and the who later became famous for his analysis William S.acclaimed paper by Rodney Stark and Bainbridge (1987, a theory sects, and cults: for concepts preliminary 1979) “Of churches, the two of religious movements”. On the basis of the latter paper, authors soon developed a new theory of religious movements and an original theory of rational choice theory, of religion in the spirit . presented in the celebrated book A theory of religion, 1987а to it by the Sloveni- I failed – I was bitten tion of that book. However, on time, the Serbianans. I still claim if that book had been translated quite differently today! sociology of religion would have looked sects and cults we know about new re- – what should the “new truth”: ligious movements? the Scientific Study of Religion published a con- (YSSSR) – 2001 – I of and activities organization ference proceedings, titled Teachings, and movements. religious communities book Sects and cults, as some sort of a career peak in my dealing with new religious movements. I am very proud of it. ing importance, that in 1997, I managed to bring Eileen Barker,

14 Đorđević 15 edited volumes - This is, indeed, the case of closed small groups with an au- In our country, even the educated, let alone laypeople, con- To be fair, new religious movements were also scrutinized in were also scrutinized new religious movements be fair, To icans suddenly experience a “vision”, “become enlightened” and icans suddenly experience a “vision”, their family and at work, and start recruiting members, first within of the block in which they as soon as they get down on the corner For the live, the “mercy of God” vanishes and the cult is no longer. one can it is not strange that in that “land of dreams” of rarity, sake encounter the Atheist church as well. thoritarian and hierarchical structure, headed by a charismatic lead- The most often recruited er – to whom members yield completely. are young people, who leave their families, renounce their individu- fuse sects (small religious communities) with cults, thereby causing fuse sects (small religious communities) as the lowest level of religious organization the former harm. Cults, recently begun to appear from the sociological perspective, have tens of thousands light up and die out in turn, with and disappear, are those cults that linger of them existing in North America. Rare es- a “charismatic” leader, on, gather numerous followers around outside their place of tablish an organization and begin to spread Amer about how many talked origin. A lot has been written on and Typical characteristics of a cult characteristics Typical Croatia. In addition to the studies by the unmatched Jakov Jukić, of to the studies by the unmatched Jakov Croatia. In addition 1986 book New religious movementsimportance was the by Otto Bi- title edited by and a collection of texts under the same schofberger, also edited a In 2014 my colleague Josip Blažević Mijo Nikić in 1997. substantial volume titled New religious movements, sects and cults. from the London School of Economics and Politics, then and now a then and now and Politics, London School of Economics from the to Serbia, i.e. religious movements, authority on new leading global conference Ethnic, YSSSR to the fourth international Niška Banja, I man . In 2004, - Balkans in the relations confessional religious and New reli- translation and publication of her book aged to secure the vast influ- a , which exerted introduction gious movements: a practical from six and which has been published, apart ence on a global scale Bulgarian, in Italian, Dutch, Russian, Polish, editions in Great Britain, Spanish and Japanese. Hungarian, Czech, ..., 2 In the last couple of decades, this phrase has, indeed, been ; leader A charismatic ; of relations hierarchy A strict from the society; separation Complete ; from the family separation Complete A small number of members; believers; young Usually ; the leader Property and work for ; of programming means and techniques Manipulative of members; sexual) exploitation (and psychological Economic, of crime) the edge (on on legality bordering The existence (Ђорђевић, 2003:34). cult from the more dis- This is what partially differentiates a The first thing to remember is that among cults, such as: is that among cults, such as: The first thing to remember As when it comes to this cult, little known in our country, a curiosity, there is a popular six-part documentary called “Wild Wild Country”, filmed as a story about “a bizarre cult, sex and Rolls-Royces” (Arežina, 2018:49).  2 Definition and efficacy of new religious movements Definition of new religious and efficacy massively used in discussing sects and cults. It is so prevailing in the there are also those with Satanic teachings and rites, totalitarian with Satanic teachings and rites, totalitarian there are also those require: possess and consequences. Cults and with destructive and even though one should persed forms of religious organization, diverge higher complexity, mention here that certain cults, with into sects. from the ideal-typical scheme and transform ality and private property, succumb to the draconian rules of life, to the draconian succumb property, ality and private missionarying.work and of a cult live speaking, members Roughly leader the the leader, for and everything by the rule: “All and abide leaders are, in fact,.” Cult himself very for rich peo- no one, only for even magnates of global proportions. ple, some of them Shinrikyo, Rosicrucianism, the Children Orientis, Aum Ordo Templi the Temple, Sect, and Computer the Peoples of God, the Baha’i Shree Rajneesh Scientologists, Raëlians, Bhagwan group, Waco

16 Đorđević 17 edited volumes In a civil and 3 They are surely “effective”: some of them genuinely, because some of them genuinely, They are surely “effective”: Therefore, it is advisable to clarifyTherefore, it is advisable the phrase “new religious The same standpoint was taken by Peter Berger in his early, secularist phase. Berger in his early, by Peter The same standpoint was taken  3 democratic, secular and market society there are established rules society there are established democratic, secular and market of conduct and everyone to follow them. Success is in obligation effort and resourceful- adaptability, depends only on their ability, and religious institutions, ness. This is also the case with religions sound surprising, despite thus the following statement does not religion and perhaps contra- being a well-known fact in sciences on ry communities are to our emotional attitude – all religious and they can they are a matter of choice, launched on the market, the path from the “religion be chosen, but need not to. One travels (The data shows that some the “religion of choice”. to of fate” group three times American converts or changes their religious during their life.) complex, while others are no- they spread, grow and become more occupy newspaper col- torious for tragic incidents and constantly most examples come from umns and television programs. Certainly, pit,the United States of America. In that pluralistic the young are in- of gathering, seeking thecreasing turning to new religious forms answers to contemporary questions. These socio-psychological kind of problem, are being dragged young souls, sensitive to any into certain new religious movement by employing the manipula- tion technique – particularly the so-called brainwashing, and further (new sects and cults), in movements”: “New religious movements (new sects and cults), ‘new’ up to several centuries old, are truly comparison with sects or more appeared at the beginning of the 1950s, because they first end of the 1960s, in North America (Đorđević,significantly at the in partly a result of the democratic processes 1998:12).” They are in everythe western hemisphere: the renew- society they support communi- blooming of religion and religious al, development and when the case, albeit slightly paradoxical, ties. This is particularly basis. performed on the secular democratization is lt” “sect” and “cu even the words that sometimes western literature these are nothing even though from the conversation, are absent what is hap- threatens to obscure sects and cults. This more than those religious bodies. pening in - ; and the collective immola- ; and the collective 5 ; the death of the followers of David Koresh, a cult of David Koresh, ; the death of the followers 4 – “More than two hundred people, members of a – “More than two hundred people, members Kampala The tragedy of the “Branch Davidians” cult – Bearing in mind Davidians” of the “Branch The tragedy There are also numerous incidents and tragic events. We are are incidents and tragic events. We There are also numerous In 1995, the followers of the “Aum Shinrikyo” cult carried out a deadly sa- Shinrikyo” In 1995, the followers of the “Aum and killed 13 people, which is con- rin attack on a subway station in Tokyo sidered the deadliest terrorist attack in the history not un- of Japan. It was including the til this year that the seven leaders of the cult were executed, Asahara (Аноним, 2018:23). founder Shoko The tragedy was masterfully analyzed by the greatest contemporaryThe tragedy was masterfully analyzed Ital- his essay “Religion and chaos: the case Ferrarotti in ian sociologist Franco (Ђорђевић, 2001:194-198). Temple’” of the ‘Peoples   5 4 tention of the FBI and the Bureau of Alcohol, Tobacco and Firearms Tobacco tention of the FBI and the Bureau of Alcohol, which lasted for After a marathon siege of the community, (ATF). to enter its main build- 51 days, as well as an unsuccessful attempt death of the total of 86 ing, the final showdown resulted in the members of the cult, himself and more including David Koresh 1998:88–96). than twenty children (Vukomanović, mass suicide by immolationChristian sect in Uganda, committed a “The the police said yesterday. on Friday”, members of the ‘Ten in the church, and thereCommandments of God’ sect was closed said the police children”, are a lot of dead people in there, including The tragedy happened in thepublic relations officer Eric Naigambi. southwest from Kampala,town of Kanunga, some 320 kilometers - of God” sect in Uganda. I am con Commandments tion of the “Ten veying two accounts here: equipped with explosives that the group was armed to the teeth, it attracted the at Waco, and completely isolated on a ranch near d of cults an into obedient “soldiers” and transformed programmed dysfunctional for claim, become Most them, sociologists new sects. difficul- many and face community, immediate and wider the more and reintegration. subjected to “deprogramming” ties when – a Tate of Charles Manson, the killer of Sharon regularly reminded and his group Polanski – wife of director Roman rising film star and mass sui- the three and a half decades old from the “crazy sixties”; cult in Temple” of Jim Jones’s “Peoples cide of the members Guiana French leader from the small place in Texas called Waco, some twenty some called Waco, place in Texas leader from the small passing of a “computer”years ago; the latest sect in California; the subway the Tokyo famous poisoning in

18 Đorđević 19 edited volumes - - - -

6 Western countries neither help nor hinder the activities of Western The destructiveness of such religious groups, along with the of such religious groups, along with The destructiveness The completely charred bodies were found in the middle of were found in the charred bodies The completely tive cults...” (Јовановић, 2017:38–42). In the last several years the most prominent figure has been “father Alex ander Novopashin, hegumen of the Alexander Nevsky Cathedral in Novo sibirsk, consultant and associate of the Ministry of Interior of the Russian Federation, associate of the Prosecutor’s Office for the fight against or totalitarian sects and destruc crime, expert in issues concerning ganized  6 Within this movement, voluntary is pro- activity and expert council appropriate professions: psy- vided by numerous representatives of jurists and social workers, chiatrists and psychologists, sociologists and lawyers, and scientists, politicians, priests, university professors etc. These people do not merely use the theoretical means, i.e. a de- the inhumane and criminaltermined public campaign, to unmask but also work practically onbehavior of certain cults and new sects, left them and who wish to bedeprogramming the people who have family life. It is preciselyreintegrated into the ‘normal’ social and as be responsibly marked these new religious movements that can and the community. being dangerous both for the individuals freedom of conscience, the anti-cult movements. They protect the of religious gathering and en- freedom of religion and the freedom and small, developed sure equality for all religious bodies: large and newly-established, millen- and undeveloped, institutionalized denominations and churches. nia-old and newborn, sects and cults, demands from the wider citizenrydemands from the parents, led to the and especially in America, followed byformation of a strong anti-cult movement in Russia as well. other western countries – and more recently Anti-cult movement procult and the church, and the police did not find any traces of struggle. Be- police did not find any the church, and the of the suicide, the second in the world in terms fore the collective all of their the members of the sect gave away number of victims, 2000). 20 March (AFP, property to the poor following the predictions of the imminent apocalypse by a group ofthe imminent apocalypse the predictions of following themselves locked nuns. The members priests and excommunicated later set it on fire. boarded up, and with the windows in the church, district. The well-known deprogram- th Truth be told, let us note here the death sentence of Jeffrey sentence of Jeffrey note here the death be told, let us Truth an adequate sentence was also passed on the Furthermore, form of alleged manipulation has been that of preying “One also sentenced for was In addition, a doctor-deprogrammer Patrick (1982) from the v. example is the case of People “An mer, Theodore Patrick, appealed against a kidnapping conviction Theodore Patrick, mer, for his actions in helping a family’s to abduct their daugh- attempts asserting that his unlawful He had made a defense of necessity, ter. because it was directed against an conduct should be excused emergency harm than did his behavior... that threatened greater - but the state re and control, from monitoring excluded No one is and criminal activity laws are broken, in those cases where acts only can last for years. court proceedings then is present. Even as the “Kirtland killer”Lundgren, better known and the leader of cult related to the Reorgan- from Missouri, a the “Lundgren group” murdered sev- of Latter Day Saints, for having viciously Church ized April 17, 1989, the Averys “On eral of his followers: invited to were and then enticed one by one into the supper, the farm, fed a last shot by parents and then the children were barn where first the was weapon. The order of execution ‘favorite’ Lundgren using his placed in a shal- resistance. The bodies were designed to minimize com- D.B.Đ. Damon Lundgren (Jeffrey’s prepared grave. – son low, but performed relatively ineptly, look-out, ment) was appointed ill. Back at the farmhouse, the women pre- becoming physically place and facilitated the ‘de- tended not to know what was taking livery’ of victims. Gregory Winship ran a chainsaw to muffle the sounds of the shots” (Mekfirson, 1998:99). of the religious community parents of an adult woman, member community by her from the Ministry, for having taken the Way and subjecting her to deprogramming: force, not voluntarily, Sorlien (1980), a in Peterson v. on susceptible subjects. For example, woman brought Minnesota Supreme Court case, a 21-year-old tried to have her depro- charges against her parents after they Ministry”grammed from a group called The Way (Jang & Grifit, 1998:82–83). to treatment without their knowingly subjecting a young person consent: California Court of Appeal, 4

20 Đorđević 21 edited volumes - - - - - Similarly to this, there are cases where a damaged adult per are cases where a damaged adult Similarly to this, there India Oxenberg (26)... continues to show loyalty to the NX India Oxenberg Along with the anti-cult movement, by definition, there im- The trial court, the effect of putting argument as having seeing this out that Pointing refused to go along. beliefs on trial, the victim’s alleged victim had harm to the of imminent physical no danger by the defendant,been claimed - had a problem de the court also 6 years harm to a consenting victim who spent fining psychological Patrick’s The Appeals Court agreed, and with the religious group. & Grifit,conviction stood” (Jang 1998:80). son does not want to submit to psychotherapy, ‘getting out of the ‘getting out to submit to psychotherapy, son does not want cuted a witness stand during a trial of a prose clutches’, or taking - what has been going on with India Ox This is exactly group leader. countrywoman,enberg, our fellow daughter of the Hollywood ac Jelisave- and granddaughter of princess tress Catherine Oxenberg ta Karađorđević: IVM sect even after an investigation of its leaders has been IVM sect even after an investigation of trafficking and sexual ex- launched under serious charges of human to India several times and ploitation of girls... Jelisaveta has spoken works because she wants to visited her at the restaurant where she hire a psychothera- The restaurant owner also wants to help her. process due to her be- pist to help India, but that will be a difficult ing brainwashed” (Чарнић, 2018:10). , which often trumps its coun- mediately rises a procult movement scene, strength and influ- terpart in terms of visibility on the public is fully legitimate, thus it ence. Its existence in democratic systems number of experts and pow- also includes, as in the former case, a not an anecdote: the erful individuals of all sorts. This is supposedly first thing that madam Madeleine Albright, former US Secretary of State, despised in our country for performing this function during - Klaus Kin bombing, said at the airport upon meeting Mr. the NATO went along the lines of – “What are minister, German foreign kel, the Namely, Scientology?” of Church the with doing Germany in you Germans were about to ban this very influential cult from operat ing when they saw through their scheme by which their members managements and state had been cunningly infiltrating company administration, creating a personal union and parallel power struc tures. The Austrians also had to assemble their parliament on a -

a client cult It somehow appears that in our country, for example, the Sil- While sects are developed religious organizations and move- While sects are developed religious organizations . Whereas a cult as an audience possesses al . Whereas a cult as an audience possesses- a cult movement and is reduced to consumer ac most no organization and membership between thosetivities, in the client cult type “the relationship partaking of it most closelypromulgating cult doctrine and those and patient,resembles the relationship between therapist or be- movement being a true re- tween consultant and client”, with a cult other religious movementsligion “which can be distinguished from only in terms of the distinctions between cults and sects developed ; client “audience cults provide mythology or more precisely, above”; cults add serious magic; cult movements are true religions.” va Method would be a cult of audience, i.e. a popular consumer my- Conclusion: from a cult to a cult to from Conclusion: movement religious a developed grow into a developed reli- ments, cults do not have to necessarily gious movement. This depends on the level of organizational com- Stark and Bainbridge (1979:117-131) as I explained earlier. plexity, , of an audience write about cults existing at the level - unacknowledged, Sci declare, until then and officially short notice Bill Clinton, former the visit of cult as a church before entological US president, country in our as much stigmatized Al- as madam bright.This cult, - as a developed reli already classified which I have gious movement, – in- but with suspicious business transactions other multinational any it operates just like formers claim that among politicians, business- – has powerful protectors company Hollywood crucially, people and, perhaps stars (for example, the g the care and attention, incidentally or followin cult receives much – cult Cruise Tom and from John Travolta ‘from cult to cult’ motto, a the ‘real’ motives, the CoS operates as “Irrespective of actors): It provides goods and servicescommercial enterprise. are in that the popu- the needs of particular sections of demand, it caters for profit, of its activities are geared toward lation, a good number and of the CoS’s troubles with the law are typical of those found many & Kastiljo, 1998:108). in the commercial world” (Pasas

22 Đorđević 23 edited volumes - ed

- 7 - Unfortunately, we do not possess any valid data on small re- we do not possess any Unfortunately, - can be di non-schismatic phenomena, cults, as Furthermore, religious movements have grown rootsSome of these new I have already recommended that “the society can act in three permitted I have already recommended that “the society and a separate by- ways: 1) by passing legislation on religious communities expres which would be used to regulate the area of quasi-religious law, sion, i.e. the existence of occult, Satanic, totalitarian, destructive and possess no religious flavor semi-secret groups and associations, those that and finally separate “the wheat ‘religion’, sense of the word in the civilized from the chaff”,quasi-religious and proto-re religious organizations from (quasi-)religious movements, by respecting the freedom of conscience (Đorđević, in the field of faith” and personal decisions of all adult citizens 1999:257-258). ligious ones; 2) by providing a favorable atmosphere for the development ligious ones; 2) by providing a favorable atmosphere of a cultivated anticult movement, without prohibiting the operation of its procult counterpart; and 3) by establishing humane institutions for the reintegration of those returning from and escaping the above stigmatiz  7 ligious communities – old sects, new sects and cults – that operate ligious communities – old sects, new that is available, and I empha- legally or covertly in Serbia. The data - this, is practically unusable. The major shortcoming of the stud size from the non-existence ies on small religious organizations stems Instead of being grounded in authors’ of experiential background. observations of the life of these empirical insights and first-hand mainly based on oth- religious bodies, they are far too ‘theoretical’, frequently suspicious reports, inauthentic and brim- er people’s is the same malady from ming with incorrect information. This on religion also suffer. which other publications of our writers . In Serbia, it and imported constructs novelties vided into cultural seems that, Protestant the traditional churches and old excluding of new re- in the sociological sense, the tens communities, i.e. sects do We more than imported constructs. ligious groups are nothing I am aware, a domestic cult,not have, as far as religious an original novelty. group as a cultural over to the extent to which we are being here as well, albeit not thology, Transcendental Meditation a client cult, Meditation words - in other Transcendental thology, modern magic,cult movement, of Scientology a and the Church i.e. a true religion. whelmed by means of mass communication. The latter, especially of mass communication. The latter, whelmed by means exclusive are rather prone to incidents and newspapers and television, the formation of an an- headlines, instead of vehemently supporting procult movement as well). ti-cult movement (providing room for a - - - - , let 9 , the 8 11 , Ordo Templi Orientis, the Hare Krishna movement, Orientis, the Sci- , Ordo Templi 10 , 7–8. July, nn. 23. Народне новине, 7–8. July, Асахара”, лидер Шоко главни i kulto Sekte na i poslednji dani, u Đorđević, istine“: Dragoljub B. Proroci „nove , pp 88–96. Niš: JUNIR, religioznim pokretima? vi – Šta treba da znamo o novim dece i omladine. Društvo za zaštitu i unapređenje mentalnog zdravlja теме, 11(3–4):141–149. Марксистичке religioznim pokretima? Niš: JUNIR,o novim za zaštitu i unapređenje Društvo dece i omladine. mentalnog zdravlja the con- ‘from within’ that we lack the research I proclaim Consult the original attempt: “Why do the ‘Orthodox’ convert to Advent Consult the original attempt: “Why do the ‘Orthodox’ ists?” (Ђорђевић, 1987:141–149). ists?” Praise should be given to Dragan Todorović’s study (2011) The protestan- Praise should be given to Dragan Todorović’s in southeastern Serbia. tization of the Roma The most recent example is the article by Igor Milosavljević (2018:9) “Le gal advice: protect yourself from sects!” (Ђорђевић, 2003). (Ђорђевић, of the Nazarene See: The Church    10 11 8 9 alone about new sects and cults, such as the various Pentecostal and cults, such as the various Pentecostal alone about new sects currents Christian Baptist Church or the Seventh-day Adventist Church Seventh-day Adventist Baptist Church or the Christian Arežina, Luka. (2018). “Wild Wild Country”, Nedeljnik, 12. April, p. 49. Movements. London: Home Office. Eileen. (1989). New Religious Barker, religiozni pokreti. Niš: Zograf. Ajlin. (2004). Novi Barker, Biskupski ordinarijat. religiozni pokreti. Đakovo: (1986). Novi O. Bischofberger, . Zagreb: Veritas. i kultovi religiozni pokreti, sekte Blažević, Josip. (ed.) (2014). Novi – učenje, odbra- i kult „Davidovog izdanka“ Milan. (1998). Dejvid Koreš Vukomanović, (1987). „Зашто ‘православци’ Б. прелазе у адвентисте?“ Драгољуб. Ђорђевић, – Šta treba da znamo i kultovi Sekte Đorđević, istine“: Dragoljub B. (1998). Proroci „nove Literature њима и међу Аноним. (2018). „Погубљено Аум Шимрикио, седам вођа култа crete religious groups and that is why we do not know enough do not know enough we is why groups and that crete religious Nazarene – the Church of the sects, for example about old entologists or the White Rose. That is why we receive basic infor we receive Rose. That is why entologists or the White people police officers and tabloid journalists, mation on them from for such a responsible job. unlearned and unskilled

24 Đorđević 25 edited volumes 38– 42. reli- da znamo o novim – Šta treba i kultovi Sekte istine“ jub B. Proroci „nove gioznim pokretima?, pp. 79–88. Niš: JUNIR, i unapređenje Društvo za zaštitu dece i omladine. mentalnog zdravlja 15–16. religioznim o novim – Šta treba da znamo i kultovi Sekte istine“: Proroci „nove pokretima?, pp. 96–102. Niš: JUNIR, Društvo za zaštitu i unapređenje mental- dece i omladine. nog zdravlja новине, 18. June, p. 8. – Šta treba da i kultovi Sekte je, u Đorđević, istine“: Dragoljub B. Proroci „nove religioznim pokretima?, pp. 103–112. Niš: JUNIR,znamo o novim Društvo za dece i omladine. zaštitu i unapređenje mentalnog zdravlja inary Concepts for a Theory JSSR, 18(1):117–131. of Religious Movements.“ теме Марксистичке уводни појмови за једну теорију верских покрета.“ 11(3-4):182–199. dissertation). (doctoral факултет Београд: Филозофски , 29. April, p. 10 Политика Sociology and Series: Philosophy Universitatis Facta gious Intolerance”, 6(2):257–270. Jang, Džon L.,Jang, Džon Grifit, i vrbovanje članstva, u Đorđević, Ezra I. H. (1998). Kultovi Dragol- pp. , 19. July, Nedeljnik (2018). „Mala Španjolka i princ Gurdijev.“ Ljosa, Mario Vargas. kazna, u Đorđević,Mekfirson, Sandra B. (1998). Ubistvo u kultu i smrtna Dragoljub B. се од секти!“ Народне (2018). „Правни савети: заштитите Милосављевић, Игор. Isusove. fakultet Družbe Nikić, religiozni pokreti. Zagreb: Filozofski Mijo. (ed.) (1997). Novi poslovan- (1998). Sajentologija i njeno „čisto“ Kastiljo, Manuel Eskamila. Nikos, Pasas, Prelim- Churches, Sects, and Cults: „Of Stark, Rоdney & William Sims Bainbridge. (1979). Бејнбриџ, Вилијам С. сектама и култовима: црквама, Родни, (1987). „О Старк, Lang. Peter . New York: Stark, Rodney & William Sims Bainbridge. 1987a. A Theory of Religion (2011). Протестантизација Рома југоисточне Србије. Драган. Тодоровић, да изађе из канџи секте.“ не жели Чарнић, Доротеа. (2018). „Индија Оксенберг . Ниш: Пунта. forever (2001). Социологија Б. Драгољуб Ђорђевић, Аљбуљ. . Београд: Жарко и култови Секте (2003). Б. Драгољуб Ђорђевић, Пунта. . Ниш: ЈУНИР, заједница назаренска Сања. (2003). Хришћанска Ђорђевић, pp. Александар Новопашин.“ Печат, 6. October, „Отац Јовановић, Наташа. (2017). Đorđević, Dragoljub B. (1999). “Anti-Cult Movement: A Possible Expression Reli- of Movement: A Possible Đorđević,“Anti-Cult Dragoljub B. (1999). MIJO NIKIĆ MIJO NIKIĆ MARINA JURČIĆ University of Zagreb, Croatia of Zagreb, University Faculty of Philosophy and Religious Sciences and Religious of Philosophy Faculty Foundation „Biskup Josip Lang”, Zagreb, Croatia „Biskup Josip Foundation

26 Nikić / Jurčić 27 edited volumes - - - eligiosity The new religious movements are community of believers who have separated themselves from their already existing large religious communities and continue their own way by creating new beliefs for themselves. the Unlike movement, inter firmer a have and organized better are followers these nal hierarchical structure. The slogans often radically interrupt interrupt radically often slogans The structure. hierarchical nal all ties with the larger religious community they used to be- represent sects religious and movements religious New long. a great challenge for society and the church, and we cannot dou- a is phenomenon This them. towards indifferent remain us to serious- ble challenge for us: on the one hand, it causes ly reconsider ourselves, our faith which has perhaps lost the power of yeast, which for many is no longer the salt of the earth and the light of the world. If that is not the case, then it is no wonder that new religious movements are successful because they offer exactly what trueChristians should be. Another challenge is the need to critically examine new reli- or, obvious discover and sects religious and movements gious as is often the case, hidden pitfalls and dangers in the form gives mostly religiosity New them. in lie that addictions new of preference to emotions over reason and relativises what is absolute, and it absolutizes what is relative. The followers largely nurture the fundamental, uncritical interpretation of the Bible. The Church and the state must defend the youth and protect them from destructive sects and new religious meth- the serve that Sects them. manipulate that movements encour or person a of integrity mental the endanger that ods prevent be must offenses criminal some to people young age ed and sanctioned. church, dependence, religious sects, religiosity, new Keywords: society

Abstract ew R of N The Challenge - - Religion, yet, may be defined as “the system of beliefs, ethi- It is difficult to define the notion of religion since its dynamic since its dynamic the notion of religion to define It is difficult reality escapes statistical data and strictly scientific classification. and strictly scientific statistical data reality escapes says that “everyĐuro Šušnjić rightly from an inev- definition suffers betrayal of the static form of definition is the itable disadvantage: not fully of the process that this definition can the dynamic nature more pro- If we have a definition - there is no express nor describe. a process, there is no definitive definition” cess, and if we have (Šušnjić, that “science 1988: 36). Therefore, this author considers experi- permanently open for a new should leave its definitions (Šušnjić, the stand- Bearing that in mind, alongside 1988:36). ence” - we are considering that reli author, point of the aforementioned of a defined in the end as the sheer openness gion is going to be is, indeed, a general This the Transcendence. spirit towards men’s It con- statement, but it expresses the true essence of religiosity. meet the Absolute One and sists of the deepest need of a man to questions: the meaning of find the answers to the most troubled life after death. Philosophy life and death, and the possibility of a provides the answers. issues these questions, but the religion is the accept by faith. Faith These answers are only to be accepted ance of the God’s authority. A religious man becomes a believer ance of the God’s authority. when he accepts God’s only when he is obedient to the God and the will of God. revelation and reconciles his life with expresses his relationship cal values, and the acts by which man with the sacred” (Rebić, 2002:798). This relationship can be subjec an individual express- tive and objective. In subjective relationships, and such re- personally, es his respect and adoration toward God’s When this relationship is expressed in lationship is called religiosity. etc.) and belief, (prayer, the religious community through words may talk about religion or a various rituals using sacred objects, we century,religious institution. In 20th and 21st new religions, which have emerged, spreading through various promote new religiosity, religious or pseudo-religious sects and new religious movements. They are most often deployed from some of the existing religions Religious followers have a and have a strong charismatic leader. New firm structure and often undefined obedience to their leader. Introduction

28 Nikić / Jurčić 29 edited volumes The Roman Catholic church has expressed the preoccupa- The Roman Catholic church has expressed - for answers to the existential ques Man had long sought tion about the sects and new religious movements in the docu- tion about the sects and new religious OR NEW RELIGIOUS MOVEMENTS: SECTS REPORT: ment VATICAN a first CHALLENGE,A PASTORAL issued on May 3, 1986 (2). “As step in this study project, was sent out in February a questionnaire 1984, to Episcopal Conferences and similar bodies by the Secretari- at for Promoting Christian Unity in the name of the aforemen- The Preoccupation of The Preoccupation Catholic Church the Roman ever, However, in those great traditional religions. tions which had found emerges tremendously and rapidly a new religiosity recently, new religious and pseudo-religious through the above-mentioned a major challenge sects and new religious movements, becoming there is a this new religiosity, for society and traditional religions. In of various beliefs that lot of syncretism and uncritical acceptance are sometimes contradictory. In this paper we will strive to clarify beliefs and new reli- this statement and will show how religious gain new members, what gious movements emerge, how they what impact they have on the methods of advertising they use and we will bring the strategy of the Roman society as a whole. Finally, of the new religiosi- Catholic Church in a response to the challenge Note that the phenomenon of this new religiosity within reli- ty. will be approached from gious sects and new religious movements of Catholic theology. the scientific point of view and the focus religious movements are less structured and therefore, they in- structured and therefore, are less religious movements greater free- because they allow number of believers volve a big Consistory At the held in of Cardinals, and behaviour. dom of belief reli- four types of new about talked Cardinal Arinze 1991 Rome, the Scrip- 1) the Christian movements based on gious movements: reli- movements that originated in other tures; 2) New religious s; 3) Buddhism or other traditional religion gions, such as Hinduism, present the elements of paganism are more Movements in which g En- religiosity; 4) The gnostic sects offerin than elements of true naturalistic searches (1). lightenment in their Many people feel that they are out of touch with them- Many In complex and confused situations people naturally search In complex and confused situations people The fabric of many communities has been destroyed; tradi- communities has been destroyed; The fabric of many care and support The sects appear to offer: human warmth, According to this interdisciplinary document, these are the Reasons for the Emergence and for the Emergence Reasons Movements and New Religious Dissemination of Sects 1.3. Search for Wholeness (Holism) 1.3. Search for Wholeness 1.2. Search for Answers 1.1. Quest for Belonging (Sense of Community) (Sense of 1.1. Quest for Belonging 1.  - of gathering reli See, with the aim of the Holy tioned departments and exploring for pastoral action, and indications able information replies many 1985), date (October of research. To further lines on all continents, as Conferences received by Episcopal have been Episcopal bodies.” well as from regional selves, with others, with their culture and environment. They expe- They have been hurt by parents or teachers, by rience brokenness. They feel left out.the church or the society. The sects appear to offer: a gratifying religious experience; room for feelings and emo- bodily and tions, for spontaneity (e.g., in religious celebrations); for answers and solutions. The sects appear to offer: simple and for answers and solutions. The sects and situations. ready-made answers to complicated questions tional lifestyles have been disrupted; homes are broken up; people homes are broken tional lifestyles have been disrupted; Thus, they need to belong. feel uprooted and lonely. of purpose and fellow- in small and close-knit communities; sharing especially and security, ship; attention for the individual; protection - individuals (for in in crisis situations; resocialization of marginalized stance, the divorced or immigrants). reasons of the appearance of the sects and the new religious of the sects and the new religious reasons of the appearance movements:

30 Nikić / Jurčić 31 edited volumes - - There may be a lack of parental support in the seeker’s fami- There may be a lack of parental support in the seeker’s This expresses a deeply spiritual need, a God-inspired moti- This expresses a deeply spiritual need, People feel a need to rise out of anonymity, to build an iden- feel a need to rise out of anonymity, People This aspect is very the previous one. In with closely linked 1.7. Need of Spiritual Guidance 1.6. Search for Transcendence 1.5. Need to be Recognized, to be Special 1.5. Need to be Recognized, 1.4 Search for Cultural Identity for Cultural 1.4 Search spiritual healing; help with drugs or drinking problems; relevance or drinking problems; help with drugs spiritual healing; situation. to the life ly or lack of leadership, patience, and personal commitment on the part of church leaders or educators. The sects appear to offer: guidance and orientation through strong and charismatic leader vation to seek something beyond the obvious, the immediate, the vation to seek something beyond the find an answer to the the controllable, and the material to familiar, in something which can ultimate questions of life and to believe appear to offer: The The sects life in a significant way. change one’s salvation, gifts of the Spirit,Bible and Bible education, a sense of meditation, spiritual achievement. and tra- cultural, social, and religious values; ed from the traditional offer: plen- this feeling. The sect appears to ditional believers share creativity, cultural and religious heritage, ty of room for traditional closer to a style of prayer and preaching participation, spontaneity, aspirations of people. the cultural traits and to feel that they are in some way special and not just one more tity, offer: concern for the indi- face in the crowd. The sects appear to vidual; equal opportunities for ministry and leadership, for partici- po- own to one’s awakening pation, for witnessing, for expression; group. tential, the chance to be part of an elite many third world countries the society finds itself greatly dissociat world countries the society finds third many - This aspect is closely linked with the previous one. Many with the previous one. Many This aspect is closely linked By way of summary, one can say that the sects seem to although all these counts mostly for the success However, The world of today is an interdependent world of hostility is an interdependent world of hostility The world of today 1.9 Need of Participation and Involvement 1.9 Need of Participation ship. The master, leader or guru of the sect plays an important role sect plays an important leader or guru of the master, ship. The of the disciples. in binding Vision 1.8 Need of seekers not only feel the need of a vision in the present world soci- not only seekers want to participate in deci- ety and toward the future, but they also The sects appear to offer: a sion making, in planning, in realizing. call for total dedication and concrete mission for a better world, a participation on most levels. (often magnetic) con- live by what they believe, with powerful going out of their way to viction, devotion, and commitment; and directly, personally, meet people where they are, warmly, promoting participation, pulling the individual out of anonymity, commitment, etc., responsibility, and practicing an spontaneity, contacts, home visits, and intensive follow-up through multiple help to reinterpret one’s continuing support and guidance. They values and to approach ultimate is- experience, to reassess one’s convincing usually make sues in an all-embracing system. They and mass media (for use of the word: preaching, literature, Therefore, they the Bible). Christian groups, strong emphasis on “good news” in a the present themselves as the only answer, chaotic world. of the sects, other reasons also exist, such as the recruitment and training techniques and indoctrination procedures used by certain sects. and conflict, violence and fear of destruction. People feel worried and conflict, and fear of destruction. violence power despairing, helpless, hopeless, and about the future, often human- of oneself, of vision” “new a offer: to appear sects The less. of history, a new They promise the beginning of of the cosmos. ity, age, a new era.

32 Nikić / Jurčić 33 edited volumes - In addition to authentic religious motivation, the reasons for In addition to authentic religious motivation, According to Joseph Hopkins, the religious movements and the religious movements to Joseph Hopkins, According Depersonalized Relations and Apocalyptic Mentality and Apocalyptic Depersonalized Relations Understanding the New Age Movement’s Ideas and Techniques Ideas and the New Age Movement’s Understanding new religiosity may be economic and political interests, and in new religiosity may be economic and some cases: just ordinary relationships in Depersonalized curiosity. to people young motivate often society, the in as well as family, the ambiance of religious en- seek protection and acceptance in the in his psy- Stefaan van Calster, slavement and new age movements. on the phenomenon of reli- chological and sociological reflection cites an example of a woman gious enslavements and movements, of experiencing a sense of from Munich who was in the process in her own family: “... a man of warm protection, which she lacked in the life of the heart is accepted and immediately embedded community ... I felt very very much at home On the basis quickly.” that it should not be surpris- of her thinking, the author concludes parishes and enter sects ing that there are those who leave their they feel protected and expe- and new religious movements where 1992:42-43). The apocalyptic rience human warmth (Vaan Calster, mentality of the 20th and 21st century is only one of the reasons for the emergence and the spread out of these religious sects and new religious movements. The rise of the new millennium has the the mythical content of consciousness in people power to awaken t are presen in the New Age ambiance created religious encounters ed as spiritual, social and political movements that have the power and political movements that have ed as spiritual, social Various as well as the global society. to transform the individual enlightenment,techniques of mystical body, that include mind, ex- for this transformation. Most successful and spirit are offered prayer, transformation techniques are: yoga, amples of such divine service and an undefiant hypnosis, creative visualization, to the guru (3). Since every is inclined to always seek human by its nature problems, it is no wonder difficult to the many for an easy solution rings, in the wide spread net of these offe that it is readily caught conversion true a than visualization and meditation selecting rather man. of the mind and heart to become a new offered by the Bible and Christi- Religious sects and new religious movements appear just as Religious sects and new religious movements - is reluctant to ignore a rational explana society Postmodern Religious SectsReligious and Movements of Society as a Phenomenon of Desecularization Relativism Religious that is prone to apocalyptic vision of the world. Many modern modern Many vision of the world. to apocalyptic that is prone It’s not a pure ruin of the world. announce the partial prophecies weap- accumulated atomic Namely, it’s a real danger. speculation, this planet.the power to destroy ons have “The an awareness that end of an individual is sufficient for the full erroneous move by everything is not just a matter of literary that exists specula- film of millions of people.” (Grakalić, tion, but also the cognition 1994:31). equaly in the poor and endangered, as much as in the highly civi- equaly in the poor and endangered, as rich societies. It is therefore a universal phenomenon that lized in of “religious awakening” could be interpreted as an expression the secularization of society has led Namely, society. post-modern structures that have given to the breaking up of traditional social the individual its security and protection. In this empty space, now, loose religious beliefs, which create the emotional state of the group, protect their members from the outside world, presenting themselves as an ideal refuge in the face of catastrophes that threaten the entire mankind. tion of reality, emphasizing the emotional assessment, emphasizing holding and tion of reality, atmosphere, rather than reason. In such an it more to the affective, all religious attitudes thus a lush religious relativism that equate give legitimacy experience and religious attitude. religious to any relativism, no religion alone According to the principle of religious alone has the means of salva- has a monopoly over the truth, nor it in general. According to Jean tion of the man himself or the society a well-known new religionist, relativism has led religious Vernette, paganism, magic, of forms of religious ex- and other to awakening pression different from the values ​​ anity (4).

34 Nikić / Jurčić 35 edited volumes - Unconscious motivation is an integral part of everyUnconscious motivation is an integral human Religious, or pseudo-religious sects, as well as new religious There is not always a clear line of delimitation between reli- of delimitation always a clear line There is not Unconscious Motivation as a Driving Force for Entering Religious Beliefs for Entering Religious Motivation as a Driving Force Unconscious Magic and Occult in the Emergence and Spread of Some Sequels and Spread the Emergence in Occult Magic and psyche and is present in many human activities. It is especially psyche and is present in many profession as a young per strong in the youth, while choosing the they are present movements, are a universal phenomenon. Today on all continents of the world. It can be said that from around one hundred thousand people in the city centre, about one thousand Religious Sects and New Religious Movements Movements Sects and New Religious Religious Phenomenon as the Universal son and in the selection of various religions and new religious son and in the selection of various religions have shown that Some researches movements they may enter. to young people are driven by the unconscious motivation many them or did not care their parents who did not like revenge on take their sects to revitalize enough for them, so they join some bizarre parents (6). e- new religious mov and magic in religious denominations gion and to the to reach out irrespective of the deity, ments. Magic seeks, by the and the authority over the human kind, hidden knowledge powers, se- one could influence the higher embracement of which magic and occult ele- sects use Many itself. cret forces or divinity unex- In addition, bizarre occurrences, ments in various ways. of new collective suicides in the ambience plained murders, and the influ- and sects profoundly demonstrate religious movements was convinced of Arinze Cardinal Francis ence of satanic forces. various devotional activity among the this: “We must not exclude or of emergence and spread of enslavement interpretations of the is hidden from the persons new religious movements, although it sows the weeds while involved in these convictions. The enemy people are sleeping.” (5) - New religious movements and religious sects as a phenome- New religious movements and religious fundamental, uncriti- The sects largely nurture the so-called cording to the Catholic Church Institution’s survey Church Institution’s cording to the Catholic (7), the greatest is happening today in South America enslavement at present strong new religious move- and financially where well-organized America, who are often veryments from North to the hostile and recruit is still the most numerous, come Catholic Church, which of faith, rich circles, the Catholic doctrine their followers. In some , social doctrine of the Catholic Church especially the Christian strives to be eliminated as just as the the poor, which is devoted to through in people and as much as possible influence of the Church in the means of public communication thrown the use of powerful When it comes to hands of the new age movements leaderships. and their followers, it is diffi- the exact number of religious beliefs on a daily basis. It is esti- cult to give accurate data as they change over 20,000 movements. mated that in the US alone there are in Croatia. It is estimated There are also over one hundred of them nearly 500 million that the new religiosity nowadays encompasses people worldwide. Aspects The Fundamental Movements of Sects and New Religious mostly give preference to affectivity non of the modern society, are dominated by various over reason, meaning that most of them and subjective visions enthusiasms, some weird mysteriousness behaviour. hysterical and twisting, often at the border of the words out of the context cal interpretation of the Bible, drawing and interpreting it subjectively and spontaneously at their own will, often altering them in the opposite direction – side lines into the ones of the main importance and vice versa. There is no recogni- other road to Salvation but their own, since, tion of validity of any by the interpretation of the sect, their doctrine leads to the fi- only young people are directly affected by the new religious groups. It is by the new are directly affected young people who have only of all those that almost three-quarters estimated of some sort, movement a trace of a religious once accessed later Ac of religiosity. abandon a new type or completely seek another

36 Nikić / Jurčić 37 edited volumes - - - - In the high number of sects, the private declarations, various the private declarations, number of sects, In the high Movements that have their living charismatic leader are Movements that have their living charismatic visions and prophecies, ecstatic phenomena and obsession with ecstatic phenomena and obsession visions and prophecies, objective decisive role. Most sects neglect the clairaudient plays a everyand deny the religious experience, scientific interpretation of ignoring attentiveness and the will power, but rather call for more everyor excluding They are ut reasoning and pure common sense. nal goal unconditionally and unmistakably, and those who join and those unmistakably, and nal goal unconditionally is highly Devotion based experience ‘elected ones’ (8). them are as personal dedication. their circles, as well valued in terly convinced that they are the only ones “elected” to be saved. they are the only ones “elected” to terly convinced that sects, there are peace-loving and tolerant many Although there are of people, a great danger to the freedom also those that represent structure, and our society in general. By their especially the young tab- used to functioning with a well-es the sects are authoritarian; collective coercion, exacer lished brain drain and mental control, bate feelings of guilt and an overwhelmingfear among their fol- Witnesses, Jehovah’s lowers. Renata Sprung, the disciple of (“Without that after testifies in her book “Bez zatvora” a prison”), side to the medal is quick this nice and friendly reception, another ly shown. She literally says: “The spying in pursuit is very wide- what we learned well on our own That’s spread among Jehovah’s. was deviation from the Line of the Guard Watchers skin. Any Assembly.passed up in the written message to the It is tragic that aware of their own business, but de- are not some of the Jehovah’s if they are making a God nounce it in good faith, holding that as and sisters may be res- pleasant act of mercy, so that their brothers we 1996:30). In Society, (Sprung, cued from their spiritual death” chil- from the divine freedom enjoyed by the have not felt anything are mostly living in constant fear witnesses dren of God. Jehovah’s before it,before the Armageddon, literally trembling some while other members are overwhelmed for they are so terri- with vanity, bly sure to be saved... completely subordinate to him, and he is very authoritative and of ten requires total obedience. The program of these movements is different and varies from non-Christian to anti-Christian attitudes. The number of followers ranges from several hundred to several million. There are movements with predominantly male and those - - - - - The Second Degree – the other sectarian members, now fel- The Second Degree – the other sectarian The Third Degree – most often, a new member through vari- Victims of religious sects and new religious movements are sects and new religious movements Victims of religious is attracted most of The First Degree – a potential follower ten by a member of the opposite sex who invites the candidate to ten by a member of the opposite sex of the week. The old mem- a meeting that occurs mostly at the end problems before in his life, ber then speaks of how he had serious but since his sect is at his hand, everything is fine all over again, and business. When potential sec he is now happy and successful in his tarians find their sanctuary ensemble or in a guru, in a religious then the transformation phase occurs. with great care and love, so lows of the new candidate, treat him (‘love bombing’). They that he is bombarded by their affections shar new member who has chosen their society, praising the keep ing the necessary with him. medicines and food ous seminars or other forms of initiation, will be further ‘informed’ and formed. Meanwhile, the ambience is tightly controlled by the sectarians and they try to separate their new member from his par ents and friends, to be able to quickly adopt a new way of thinking Promotion and the Process Process and the Promotion of Winning New Members persons that usually suffer most commonly slightly ill and insecure Such fear of self-reliance. from certain conscious or unconscious offer kind of falsified reality that could people are looking for any them some, although temporary, emotional refuge that provides The process of re- long for. the sensation of security they so much four stages: cruiting members can be seen in the following tive in the life of their parish or religious community, coming from coming parish or religious community, tive in the life of their an unusual family environment, or be- troubled in a certain way y from and living in places largely awa longing to ethnic minorities Church. the influence of the with predominantly female members. Some integrate into society, into society, members. Some integrate female with predominantly others are in their propaganda, Some are aggressive others isolate. d group involve and the most popular most vulnerable passive. The are out of work, inac young people who affiliation are in a religious

38 Nikić / Jurčić 39 edited volumes - - - The Fourth Degree – the new member is fully embedded in – the new member is fully embedded The Fourth Degree all Christian churches New religiosity is a great challenge for the sect and he is now beginning to be a missionary himself. He a missionarythe sect and he is now beginning to be himself. and occupy certain po- starts out and begins to gain new members The Guardian of the Child of God, sitions in the sectorial hierarchy. members of his family to deal with prostitu- David Berg, has asked raise money for the needs tion in order to gain new members and Shinn, investigat Larryof the followers. American academician D. and behaviour as soon as possible. In this environment of a great In this environment as soon as possible. and behaviour on in order for the going is a kind of ‘brainwashing’ isolation there also old friends, his old beliefs, but to abandon not only recruited oppose his sect’s should they and closest relatives, even parents tension and must al- in constant are kept choice. New members be left so that they would never new, ways deal with something purpose, and their own lucid thinking. For this alone to themselves - constant forma and persuasions of the leader, they are incentives of fears of inner resistance, the provocation tion, the destruction the leader cannot overcome without the help of that the candidate he must be obedient.or the guru to whom Founder and leader of his follow- Sun Myung Moon explicitly told the unification Church ers: “I am your brain”. ing the reasons for his hostile attitude to the tragedy of Hare Kr ing the reasons for his hostile attitude people think that this ‘brain- ishna, concludes that it is no wonder who become Krishna washing’ is happening, since young people a radical and traumatic way of making a jump from fans must make full-fledged, strictly hierar culture into a completely new, Western the parents of young fol- chical ensemble, which greatly frightens Shinn, Larry D.). lowers of this religious movement (Cf. - a Challenge New Religion and the Society the Church for proclaiming Jesus Christ as the Son of God and the Saviour of the new religiosity is an alternative to the Chris- Namely, whole World. tian message of salvation by Jesus Christ, who is, for a Christian be- the only Saviour of the world. New religious movements of liever, but God, of Son the is Jesus that believe not do origin non-Christian - - According to Christians’ belief, more precisely, according to according more precisely, belief, According to Christians’ It should be said that the true truth about Jesus began to It should be said that the true truth about The Challenge for the Church: for the Church: The Challenge in New Religion of Jesus Christ The Interpretation 1.  one of the avatars, or the embodiment of the deity, but not the of the deity, avatars, or the embodiment one of the the greatest.only and not explicitly say that These movements by Christ, not need salvation man does - only enlighten but needs will bring him to who a teacher, ment, only a guru, a leader, need some in which salvation is sin the far end. Even the enlightenment as the only orientation do not proclaim Christ followers of Christian more. Saviour any the doctrine and belief of the great traditional Churches: Roman of the great traditional Churches: the doctrine and belief Catholic, and Protestant, Orthodox, the God’s Only Jesus Christ is the true man, who died Begotten Son, the true God, who became of the world. Commit and rose from the dead for the salvation ment to Jesus brings eternal salvation, and God offers eternal hap- ment to Jesus brings eternal salvation, claimed for himself that pines to those who accept His Son. Jesus and on that occasion proclaimed that He was ‘resurrection and life’, be- “He, who his destiny: all those who accepted him would share (Jn 11:25). lieves in me, even if he dies, will live.” of the emergence and de- distort itself already in the first centuries The so-called Apocryphalvelopment of Christianity. Gospel as well “always copied again” as some heretic texts about Jesus were (Barišić, 2017, 22). The new religiosity that spreads today through movements, when speak various enslavements and new religious elements from the Apocryphal many ing of Jesus Christ, Gos- takes According to Ivan Karlic, pels, especially from Gnostic Heredity. or accept the core message of Gnostics distort (Christian) “many announcement, i.e. the reality of the incarnation of New Testament the Son of God, Jesus Christ, his hu- diminish or completely deny man right as well as his saving torment, death and resurrection” (Karlić, in question rightly claims that the 2017:33). The author character of Jesus Christ is present in new religiosity “in a truly spe- sometimes in sometimes as a figure of fantasy, cific and weird way, depending on which circle and which ideology a glorious manner, (called spirituality!) a certain follow-up stands.” (9)

40 Nikić / Jurčić 41 edited volumes - According to the doctrine of the Universal Life, Jesus Christ Many religious encounters in the New Age ambience, when Age ambience, in the New religious encounters Many is most perceived as the exalted The Buddhism of Jesus The Qur’an was born without a fa- confirms that Jesus (Isa) or the Church of Je- Joseph Smith, the founder of Mormon, that the doctrine of God as Witnesses maintain Jehovah’s trine, Jesus Christ is not the Son of God, and His Immortality has only been acquired by His resurrection. and the first female non-human being. is the Son of God the Father they speak of Jesus Christ,they speak of by the learning seem to be inspired Jesus Christ is to Hinduism, and Buddhism. According Hinduism an avatar (10). He is therefore deity. incarnations of the one of the on the perception of the deity that is embodied It is a mythological ca- to go through in order to avoid various earth to teach people tastrophes. “When Jesus and the concept of av- Hinduism connects and with the avatars of the Godhead: Krishna atars, it usually does most are sometimes added to them as the Rama, while Buddha 2017:51). avatar”prominent Vishnu (Mršić Felbar, when he teaches these with the Buddha Master who is in harmony beings; returning to the good of human themes: love of enemies; - instead of condemning oth advocacy self-criticism of generosity; Islam as through humility. ers; a life devoted to acquiring virtue from the ambience of well as some sects and movements derived as the forerunner of God’s Islamic faith are considered by Jesus Gospel Him is the Almighty Allah revealed the “To Messenger. He was a Muslim, which means obedient to Allah, and News). (Good (Mešić, 2017:65). choice” Allah’s or to God, as the but he does not admit it to the Son of God, ther, Christians believe. “The Qur’an de- in more than one place sharply (Mešić,nies such a claim as untruthful and blasphemous” 2017:69). as three Saints, has seen the Holy Trinity sus Christ of Latter-day misunderstood by the gods. Biblical anthropomorphism is often and Covenants Mormons. Thus, their sacred record Doctrine has a body of flesh and bones, (God) (130:22) says: “The Father equally tangible as the human body.” and the learning) is pure human fabrication (Trinitarian the Trinity of the divine in the Chris- left over from the old pagan perception 2018:85). According to their doc tian understanding of God (Gelo, Adventists of the Seventh Day or believers of the Christian or believers of the of the Seventh Day Adventists that new more examples that confirm There could be many Except for the Church, new religious movements and reli- for the Church, new religious movements Except occurred in theOn November 18th, 1978, a serious crime 16 burned corpsesOn the night of October 4th and 5th, 1994, mass poisoning in In Japan in 1995 there was a case of the Religious Struggling and Struggling Religious for Society - a Challenge Movements New Religious 2.  The mentioned sect is a pure New Age product that takes on all re- on all that takes New Age product sect is a pure The mentioned and God the Father attributes them to all religions and ligions from Jesus Christ. rest and Saturday as the biblical day of Adventist Church honour church, According to one disciple of this Christ’s second coming. atti- have an anti-Catholic they are very “Adventists anti-Catholic: tude very church (Žiga, 2017: 148). The unification pronounced” Moon (1954), according to the Catholic founded by Sun Myung church because there is no conviction, is not a Christian Church’s (11). the Holy Trinity proper doctrine of ents in various sects and new religious movem religiosity is present in terms to the doctrine of the Catholic Church are a great danger of preserving the purity of its faith. gious or pseudo-religious encounters are a great challenge, and gious or pseudo-religious encounters such, regardless of whether sometimes a real danger to society as there are known cases of they are believers or unbelievers. Namely, ambience of destructive murders or suicides that occurred in the just mention some: sects and new religious movements. Let’s over 900 members of this bi- of Nations. Namely, Sect of the Temple in Guyana or were violentlyzarre American sect committed suicide and leader Jim Jones, (12). killed, at the command of their founder three of the amongst them Switzerland, and were found in France Temple. Sun the of movement religious the to belonged who children ordered by the members of the Aum Shinri- the Tihi subway, The aftermath of 13 people killed and more than 5,500 kyo family. Asahara, the leader of the cult responsible for injured, while Shoko by hanging, this sarin gas attack, got sentenced and executed alongside six more of his followers.

42 Nikić / Jurčić 43 edited volumes - New religious movements and religious sects are a real chal- New religious movements and religious In 1997, at the invitation of their professor, 39 young people 39 young people their professor, the invitation of In 1997, at L’Express is not surprising that the newspaper it That is why ture them, not only from the world afar, but also in our midst. but also ture them, not only from the world afar, the Church cannot remain in- lenge, towards which the society and different. This phenomenon is a double challenge: on the one re-examine themselves, espe- hand, it causes Christians to seriously strength of the yeast,cially their faith that may have lost the and is light of the world for many no longer the salt of the earth and the should be, according to the more of them and around them, as it longer true Christians, then words of Jesus (13). If Christians are no movements are successful is no wonder that these new religious what true Christians should be because they seem to offer exactly and reflect in the world. Another challenge is the need to sincerely, examine new religious movements and religious but also critically, sects, discovering the obvious as well as, more often, hidden traps and dangers in the form of new addictions occurring in certain reli- gious sects. killed themselves in Heaven’s Gate sect.- peo young these Although in Heaven’s killed themselves veryple were websites for various and made capable in computing they were, yet,companies, and utterly convinced completely naive to the higher spheres of them would take that some spacecrafts ing a are ready to leave this world by committ consciousness if they motive is exactly what they all did. Their collective suicide, which suicide was a singular wrong conviction for this act of collective heaven, as an evolutionarythat the kingdom of every level above that can be place located in the Universe human being, is a physical physical own forces, i.e. by abandoning their easily reached by their their bodies behind (Introvigne, 1997). and so they left body, on the Sect of the Sun Temple 28 1995, writing on December, chose the headline of the article as: “Secte: le récit de l’enfer” – to Jean Vuarnet, The words belong “Sect – a tail from the Inferno”. Bonlieu’s husband, after she took her own life in a mass sui- Edith Sect. Of Solar Temple cide with other cult members from the as to refer to all of the fol- course, this title cannot be strictly used they are not all so aggressive and destructive, but lowings. Namely, it is true that some of them are verypernicious, not only for the that continues to nur Church, but also for the society in general, - Declaration on Religious Freedom of the Second Vatican of the Second Vatican on Religious Freedom Declaration The Extraordinary noted of the Bishops held in 1985 Synod ument entitled Evangelizing ‘secularized’ Europe, issued by the Europe, ‘secularized’ ument entitled Evangelizing (Rome, 7-11 Octo- of Europe Council of the Episcopal Conferences the people of our times expe- ber 1985), speaks of the spiritual void danger of becoming victimsrience, especially the young who are in of radical and fundamentalist ideologies of some new religious movements. In this context, speaks of the masters of the document wisdom who, through religious sects and movements, offer their own therapy for the problems of our time. Also, the extraordinary consistory discussed of Cardinals, held in April 1991 in the Vatican, Council solemnly proclaims that every proclaims Council solemnly or being, in a private human public, religious free- has the right to a or common form, individual necessarydom. It is also the right of that freedom, but to respect every the state: the truth. Here is the question for person to know move- should it nurture with religious What kind of relationship on take believe that the state should We ments and ensembles? associa- the same attitude as all other civic this phenomenon with of the state law should respect the freedom tions. This means that the affiliation of everyconscience and religious However, citizen. of its citi- react when threatened by the freedom state is obliged to with the problems families affected are unable to cope when zens, some trai- children that became members of created by their own tor’s things. Then, the state seeking money or other valuable sects, them from methods used must defend young people and protect of a person or encourage as raids that endanger mental integrity acts punishable by the law young people to commit some criminal of the same State. Attitude The Church’s Consequences and Religious New Religion Towards to their questions in the fol- that some people are seeking answers in the Church in the way theylowing because they do not find them therefore representing a challenge and a call for to and would like so called ‘following’ arethe restoration of the whole Church. The The doc constantly analyzed”. signs of time and therefore “must be

44 Nikić / Jurčić 45 edited volumes - - - While maintaining a dialectical attitude towards religious a dialectical attitude towards religious While maintaining The Church invites to re-examine the traditional parish com- In fulfilling its mission, the Church must know how to read In fulfilling its mission, the Church must Guidelines of the Church 2. Pastoral through Small Communities a Living Faith 2.1. Develop 1. Religious Sects and New Religious Movements are the Signs of Time are Movements Sects and New Religious 1. Religious convictions, Pope John Paul II has made it clear that one of the im- II has made it clear John Paul convictions, Pope is the propagation of the new age movements portant reasons for who spread and financial aid received by those the great economic attract preach deception while at the same time the confusion and about the present religious convictions. One of the topics of this One of present religious convictions. about the was cardinal set, of St. according to the wish II himself, John Paul “TheChallenge of Success”. Christ Before the of Jesus Annunciation is said that the ap- of the Cardinal, it statement In the concluding Church is worrisome to the Catholic pearance of the enslavement nessnot always able to withstand the attractive since believers are that they of this kind have and the fact that religious communities over the world, on all continents. fascinate people all ing simple and unlearned people to a religious experience. people to a religious experience. ing simple and unlearned munity system and find models of lesser communities in which be- lievers will be better acquainted and more experienced, as true brothers and sisters and close neighbours. - the signs of time and to do so in the light of the Gos and recognize John Paul in 1993, Pope pel. In his speech to the bishops of Ghana states that “those who II speaks of the signs of time and explicitly must read the signs of time, have accepted the work of preaching cites the speech, the Pope both positive and negative.” In the same of the emergence of the en- negative signs of our time in the form that are referred to the sembles and the new religious movements healing. The attrac alleged apparitions, prophecies, and miraculous tiveness of these movements, the Pope stated, sometimes comes tiveness of these movements, the Pope to the spiritual need of peo- from their apparent ability to respond cur like something deeper, ple and the hunger in their hearts for ing, comforting and meeting the Transcendent. - The basic religious document on religious followings made The basic religious document on religious Pope John Paul II calls on bishops to ensure that believers II calls on bishops John Paul Pope The Eucharist is the strongest force that should connect and should connect strongest force that is the The Eucharist Strengthen the Participation of in the Duty of Evangelization People Lay Upbringing in Faith Biblical a Systematic 2.4. Develop 2.3.  2.2. To Enliven the Liturgical Participation in the Eucharist in the Eucharist Participation Enliven the Liturgical 2.2. To up as the response of the Episcopal Conferences in the World on in the World up as the response of the Episcopal Conferences all those in charge of the the phenomenon of new religiosity warns the teaching of the biblical, theological and Church to emphasize methods of treatment,ecumenical plan. Encouraged by alternative and the teaching of various reli- meditative techniques of prayer, gious movements, people do not stand alone and therefore we need to help them in critical evaluation of the new religiosity that spreads today through various sects and new religious movements. The return of paganism, superstition, and religious syncretism en- get authentic catechesis and form smaller communities that will get authentic catechesis and form smaller the function of evangelizing the world. Some bishops have exercise and spread religious be- set up information centres to study work pastoral support on indi- liefs and provide timely information and of new religious movements vidual cases occurring in the ambience and enslavement. vice of the Gospel. There is a personal encounter with the living There is a personal encounter with the vice of the Gospel. Christ in the Eucharist, of the believer to which becomes the power to in the all the temptations he is exposed endure and overcome modern world. guard believers in communion with Christ.with intensive communion words, in other believers In guard life should help believers to preserveEucharistic their faith and not various religious movements that endanger become victims of The Phenomena Sect (3.3) - the only Saviour. their faith in Christ of has to be devoted to the dimension notes that special attention personal disclosure of Christ,experience, or to the happening life in the ser the Eucharist, one’s and engaging mostly in prayer,

46 Nikić / Jurčić 47 edited volumes - - New religiosity, as we have seen, is indeed a great challenge have seen, is indeed a great challenge as we New religiosity, ociety. well as the entire society. for all traditional Christian churches, as relics and new religious and Over the last two centuries religious symptom of the modern soci- pseudo religious movements are the de- people who opt for a new religiosity in religious ety state. Many to sin- are most likely nominations and new religious movements claims Cardinal Arinze cerely seek God, even in the wrong places. of the spiritual need that new religious movements are a reflection other religious institutions of an individual whom the Church or to respond to, regarding have not perceived or do not know how the 1994, 128). However, their needs and rising demands (Arinze, cannot respond to the ba- sects are not the right solution and they and authentic happiness. sic need of a human heart seeking truth in their subjects. The Sects capture freedom and create addictions - especially the image of God the Fa image of the Most Holy Trinity, presented at new religiosity, ther and Jesus Christ offered by the is largely distort the ensembles and by the religious movements, dangers the faith of many Catholics. That is why catechetical edu- That is why Catholics. faith of many dangers the young, but also for only amongst the is needed not cation in faith with the aware that the unfamiliarity The Church is elderly people. faith it great enemy of the own faith is a truths of one’s essential Conclusion self. Therefore, a demand is laid on its officials that their faithful re- demand is laid on its officials that Therefore, a self. up- education. A veryceive a solid biblical solid dogmatic-biblical can be achieved by serious study and bringing in your faith the truths from the latest Catechism of adoption of religious Nikić, 2010:291-325). Catholic Church (Cf. It could be said that the sects are ed, consciously or unconsciously. not quite so guilty about it, but the society that produced the need religious movements. for such forms of conjuring worship and we might say that we have no Speaking in a metaphorical way, need for replacing the sick fish in the stale water but replacing the Society needs to change its of fresh pour. water itself with a bucket its power centres. The Mankind needs to its ideology, mentality, change the spirit of this world. In other words - we must once again - (Challenging Sects and New Religious Movements: A Pastoral Approach. Approach. Sects and New Religious Movements: A Pastoral (Challenging General Report). Rome: April 5. 1991, generalno izvješće, Rim, 5. travnja 1991. Report. Rome: April 5. 1991. The necessity of this action was clearly outspoken by the Ro- clearly outspoken of this action was The necessity 1. Cf. Kard. Arinze , F. „Izazov sljedbi i novih religijskih pokreta: pastoralni pristup“ sljedbi i novih religijskih pokreta: pastoralni pristup“ „Izazov , F. Kard. Arinze 1. Cf. Approach. General 2. Challenging Sects and New Religious Movements: A Pastoral Notes tion that Christ is the bearer of the living water, which every human water, tion that Christ is the bearer of the living New Age who drinks from the wells of the Anyone heart longs for. and be tempted, but whoev- and various sects will go thirsty again Christ will give him, will er is drinking from the water that Jesus well. But whoever drinks certainly never need to search for another drinks of the water that I will the water I give him will “But whoever water that I will give him give him will never be thirsty again. The up to eternal life“ will become in him a spring of water welling with Samaria, who long (John 4:14), says Jesus in a conversation places until he met Jesus wandered for happiness in the wrong eternal life. who offered her water flowing into evangelize Europe and the earth, becoming the salt and shining the salt and shining the becoming the and the earth, Europe evangelize light. of Christ - the bearer “Jesus Church in its document man Catholic living water”. to believers The Church has devoted this document them good will with the intention of giving and to all people of ideology or a more precise Catholic view of the Christian reflection new age that,and spirituality of the sects through various religious of the soci- touches all of the palms and new religious movements, because it promises a lot. New Age is seductive se- is why That ety. On the one hand, it is put it into utopian movements. rious thinkers and on the and culture that is in a deep crisis a symptom of society understanding, is, according to the Church’s other hand New Age for to the deepest desire of the human heart the wrong answer document correctly ad- happiness and the universal peace. This the fundamental dresses Christ and New Age, clearly outlining strong in the convic truth, which the Church believes in, remaining

48 Nikić / Jurčić 49 edited volumes - . September 10, 2018). New Age Movement. In: Christianity Today. May 17. 1985; Washington D.C: D.C: May 17. 1985; Washington New Age Movement.Christianity Today. In: 68-69. of elements of archaic religiosity such as magic,religiosity: 1) restoration su- - revival of some myths and elevation of idols associ perstition, witchcraft; 2) Christianity to a purely cul- ated with various forms of religiosity; 3) enacting tural level, emphasizing only the subsidiary elements of Christian religiosity; saved by his knowledge. Cf. 4) the restoration of Gnosticism by which man is PUF; (ed.). Dictionnaire des religions. Paris; Paul Néopaganisme. In: Poupard 1993:1420-1423. u: Sects and Religions - Quarterly Review of Religious Approach”, Pastoral GRIS.Culture. 13, January-March 1 1994:130. it is not In- who concluded that the followers of Hare Krishna in Germany, wisdom that attracts young people, but the desire to revenge their par dia’s ents: “What May them be a reli- they mumble is an adventure, a challenge. enlightenment and gious crap, which considers all the reasonableness, “ (Bischofberger Otto. advancement of the world of their parents as stupid. 1986:16). UPT; New Religious Movements. Đakovo; Challenge. In general, the outside es only the most profound relationships with society. world is demonizing, and it sacrals its own life in a community of like-minded people. The sect in the wilderness of the world strives to be an oasis. It is un- projection of the derstood that in such a mechanism of black-and-white - only evil and danger “(Ta and in the other, world, only good is seen in itself, Jesus Christ in the Interpretation of the Universal dić Katarina, Stipe Tadic. world, a study on the presence and activity of “sects,” “new religious move- activity of “sects,” “new on the presence and world, a study for Pro- Secretariat by the Vatican “cults” has been undertaken ments,” [and] the Secretariat for for Non-Christians, the Secretariat Unity, moting Christian Culture. These departments, Council for Non-Believers and the Pontifical of State, have shared this concern for quite some along with the Secretariat document together (https://www.ewtn.com/litime and them made this - brary/NEWAGE/VATREPRT.TXT 4. Cf. Hopkins Joseph M. Experts to Pin Down the Religions Try on Nontraditional 4. Cf. associated with the emergence of new four elements are 5. According to this author, The Challenge of the Sects or New Religious Movements: A kard. Francix. 6. Arinze a journalist from Stern who studied 7. Otto Bischoferberger brings the conviction of Religious Movements, a Pastoral 8. Compare document Phenomenon Sects or New world, “and establish- the wicked pulls itself to” 9. “The sect usually closes into itself, s throughout the s throughout by Episcopal Conference to the concern expressed 3. In response Movement of the Religious Movement.Movement of Josip, Šimunović Josip Blažević In: Zagreb; Veritas; outside Christianity. of Jesus Christ (ed.). Interpretation 2017:100. sects of Jewish-Christian in new religiosity: a) understanding Jesus Christ created in New Age ideology and c) es- sects and movements provenance; b) of Jewish Christian sects advocate a return to oteric sects. Representatives Jesus and Christianity”.the so-called “ “Original These “sects” of Jesus are - the Savior and the Son of God, but they com considered by the Messiah, as if some of the Christian chivalry It seems pletely obliterate his humanity. the early centuries of the Church has been of gnostic orientation from stirred up “(Ivan Karlić, op. cit. Age Movement is considered p. 38). The New but not the Sin- the Great Guru, Yogis, Teacher, by Jesus as the Enlightened other words, he denies Jesus’ divine identity and his gle-born Son of God. In single role in the history of the salvation of mankind. Looking at Jesus in a of Jesus who would be a cosmic perspective, the New Age provides a picture that helps incarnations of God manifestation of the divine, one of the many to activate in himself his man to better acquaint himself with himself and and reach the divine own psychic energy and thus spread his consciousness the historical person of Jesus of Nazareth, “Obviously, world within himself. Christ, there. In addition, in the incarnate Son of God, remains marginalized Karlić,“(I. trace gnostic (new) a felt Finally, is 38). direction a such of sects the Jesus was a wizard who was sects from the esoteric environment teach that where he learned the techniques of hypnosis as young as he went to Egypt work in Palestine. and suggestions, which later helped him in his miraculous a wizard, a of a wanderer, Such an approach reduces Jesus to the character (More on this subject can be found in shaman, or a psychotherapeutic healer. A. 1992). in esoterism and masonry. Gesù Cristo Giaveno (TO): Gramaglia P. Christ was given by The classic example of esoteric biographies of Jesus 1894. of Jesus. Paris: Notovitch Nicola. The Buddhist Gospel of the Way Schouten, Jesus as Guru.) The image of Christ in human form.” (Jan Peter 2008:274. York: among Hindus and Christians, Amsterdam-New teaching: The basic beliefs of the Church this explains his attitude to Moon’s of Unity are published in the book of Divine Principles. The teaching pro- posed by this book denies the fundamental dogma of the Catholic Church; the revelation that reaches its peak in Christ, the deity of Christ and his re- 10. Karlić Ivan. Op. cit. p. 38. According to this author, there are three basic ways of there are Op. cit.10. Karlić Ivan. this author, p. 38. According to 11. “The word avatar literally means ‘descent’ and signifies the appearance of a deity Church, the unification of the bishop of Japan, 12. In its Declaration on the Moon’s

50 Nikić / Jurčić 51 edited volumes - - A Pastoral Approach”, u: Sects and Religions - Quarterly Review of Religious Approach”, A Pastoral GRIS.Culture. 13, January-March 1. (ed.), Interpretacija Isusa Kris- – Josip Šimunović in: Josip Blažević Literature), Za- ta izvan kršćanstva (Interpretation of Jesus Christ outside Christianity). greb. 2018) be hid” the light of the world. A city set on a hill cannot are restored? ... You “(Mt 5: 13-14). n has its full- to our faith, the revelatio the Cross. A) According demption on ness in Christ. is in- Church, Christ’s revelation to the Unification According who by God, is the true Messiah Sun Myung Moon, sent complete, so ... “(Decla- the final Savior of mankind revelation, and he and completes the of Japan in the Holy Spirit Community for ration of the Bishops’ Conference 1985. According to the Veritas, Christianity of 22 June the Unity of World 9 2001: 19. Moon. In: Veritas the United Rev. Josip. The Church of Blažević pretacija Isusa Krista izvan kršćanstva (Interpretation of Jesus Christ outside Christianity). Zagreb; Veritas. ovo; UPT. od 22. lipnja 1985. godine. Navedeno prema pisanju kršćanstva jenje svjetskog - u: Veri Ujedinjenja velečasnog Moon“, : Blažević, Josip, „Crkva u listu Veritas tas 9(2001) 19. Christianity of 22 June 1985. According to the review for the Unity of World Veritas in Moon”, Blažević, Josip, “The Unification Church of the Rev. Veritas, 9 (2001) 19/. Josip, Šimunović Josip (ed.). Inter In: Blažević Witnesses). ing of Jehovah’s Barišić, literaturi (Jesus Christ in the Apocryphal Anto. (2017). Isus Krist u apokrifnoj Đak pokreti (New Religious Movements), (1986). Novi religiozni Otto. Bischofberger, Literature Sects or New Religious Movements: (1994). The Challenge of the kard. Francix. Arinze 14. “You are the salt of the earth; but if salt has lost its taste, how shall its saltness be are the salt of the earth; but if salt 14. “You 13. https://www.historytoday.com/richard-cavendish/jonestown-mass-suicide (30. 8. Deklaracija Biskupske konferencije Japana u pogledu Zajednice Svetoga Duha za ujedin- Svetoga Zajednice Japana u pogledu konferencije Biskupske Deklaracija /The Declaration of the Japanese Bishops’ Conference on the Holy Spirit Community - Gelo, Milan. (2017). Isus Krist u učenju Jehovinih svjedoka (Jesus Christ in the Teach - - - uality of the New Age. Historical Monograph). Zagreb; Arkadia. Zagreb; New Age. Historical Monograph). uality of the 68-69. D.C: May 17.; Washington New Age Movement.Christianity Today. In: elle Di Ci. Editrice Torino; in the History Josip (ed.). Inter Josip, Šimunović In: Blažević of the Churc). kršćanstva (Interpretation of Jesus Christ outside pretacija Isusa Krista izvan Christianity). Zagreb; Veritas. Islama (The Messiah, the Son of Mary the Son of Mary / Jesus, the Messiah, - Josip, Šimunović Josip (ed.). Interpretacija In: Blažević the Prophet of Islam). Christ outside Christian- Isusa Krista izvan kršćanstva (Interpretation of Jesus ity). Zagreb; Veritas. Josip, Šimunović Josip (ed.). Interpretaci- In: Blažević Religions). Great World Jesus Christ outside Christi- ja Isusa Krista izvan kršćanstva (Interpretation of anity). Zagreb; Veritas. - Filofofsko-te movements), age of God in religious sects and new religious ološki institut DI, Zagreb. sikografski zavod Miroslav Krlež. Zagreb. zavod Miroslav Krlež. sikografski Christians, Amsterdam-New York. Press. Fhiladelphia; Westminster Knjižnica „Marije“, Split. Witnesses). walls - we were Jehovah’s Stvarnost - Kršćans - (Know and believe). Šušnji,ć Đuro. (1988). Znati i vjerovati ka sadašnjost. Zagreb. verzalni život (Jesus Christ in the Interpretation of the Religious Movement – Josip Šimunović (ed.), Interpretaci- Universal Movement). in: Josip Blažević Grakalić, Marijan. (1994). Duhovnosti novog doba, historiozofska monografija (Spirit monografija Grakalić, novog doba, historiozofska Marijan. (1994). Duhovnosti Gramaglia, P.A. (1992). Gesù Cristo nell’esoterismo e nella masoneria, Giaveno (TO). e nella masoneria, (1992). Gesù Cristo nell’esoterismo Gramaglia, P.A. M. (1985). ExpertsHopkins Joseph, Pin Down the to Religions Try on Nontraditional Collana Religioni e Movimenti. Leumann/ Gate. Heaven’s Introvigne, Massimo. (1997) povijesti Crkve (The Hereses Christian tijekom hereze Karlić, Kristološke Ivan. (2017). Mešić, Mesija, Sin Marijin – Poslanik Mirza. (2017). Jesus, Isa, Mesih, Sin Merjemin/Isus, Isus Krist u velikim svjetsksim religijama (Jesus Christ in Iva. (2019). Mršić Felbar, Nikić. pokretima (Im- Mijo. (2010). Slika Boga u vjerskim sljedbama i novim religijskim of Jesus. Paris. of the Way Notovitch, Nicola. (1894). The Buddhist Gospel PUF. des religions. Paris; (1993). (ed.). Dictionnaire Paul. Poupard, Lek Rebić, (General Religious Lexicon). Adalbert. (2002). (ed.). Opći religijski leksikon Schouten Jan, Peter. (2008). Jesus as Guru. The Image of Christ among Hindus and (2008). Jesus as Guru. The Image of Christ among Schouten Jan, Peter. Images and the Hare Krishnas in America. (1987). The Dark Lord: Cult Shinn Larry, D. smo Jehovini svjedoci (Prison without Sprung, Renata. (1996). Zatvor bez zidova - bili pokreta Uni- religijskog (2017). Isus Krist u interpretaciji Katarina.; Stipe, Tadic. Tadić,

52 Nikić / Jurčić 53 edited volumes 2-4(1992) 42-43. 2-4(1992) 42-43. of Ex-Seventh-day Josip, Šimunović Josip mony Adventist Elder). In: Blažević Krista izvan kršćanstva (Interpretation of Jesus (ed.). Interpretacija Isusa Zagreb; Veritas. Christ outside Christianity). Interpretation of Jesus Christ outside Christi- of Jesus Christ outside izvan kršćanstva (Interpretation ja Isusa Krista Veritas. anity). Zagreb; - Sedmog dana (Testi bivšeg starješine Adventista Žiga, Robert. (2017). Svjedočanstvo in: Svesci Home). Without doma“ (People (1992). „Ljudi bez Stefaan. Calster, Van University of Niš, University Faculty of Philosophy of Philosophy Faculty DRAGAN TODOROVIĆ

54 Todorović 55 edited volumes - 1 scension, in Niš, mahalas 2 bian evangelist movement, significantly influenced significantly movement, evangelist bian by Roma participation: the greatest religious - com munities are concentrated in Roma The paper gives a survey of the history of the Ser and Leskovac, Vranje other towns in Southeastern Roma exclusively an boasts which Leskovac, Serbia. Church Pentecostal (better known as “The Church with under a the few Tent”, hundred baptized - be Evangelical is considered as the center of lievers), Christianity. In conclusion, we are discussing the en- for Serbia Southern of evangelism of potentials couraging ethnic reaffirmation by cultural rebirth praxis. and dialogue political for advocating by and : Serbia, Pentecostalism, Southeastern Keywords Serbia, Roma People. is founded on the perfectionist and charismatic charismatic is founded on the perfectionist and 3 of Weeks or the Feast of 50 days); the Christian festival celebrating the or the Feast of 50 days); of Weeks descent of the Holy Spirit on the disciples of Jesus after his A munities on the Balkans and in Serbia in Тодоровић 2011b, 2012a. munities on the Balkans and in Serbia in Тодоровић It refers to the final Jewish festi- held on the seventh Sunday after Easter. Passover – celebration of the Mo- val celebrated on the fiftieth day after saic covenant at Mount Sinai. National Minorities in the Border Municipalities of East and Southeast Serbia Municipalities of East National Minorities in the Border Engi- of Mechanical – Faculty (179013), carried out at the University of Niš - neering, and supported by the Ministry Science and Techno of Education, logical Development of the Republic of Serbia. Pentecost (Greek Πεντηκοστή (Pentēkostē) meaning “fiftieth,” the Feast Πεντηκοστή (Greek (Pentēkostē) meaning “fiftieth,” Pentecost More extensively on the development of the Pentecostal religious com- Pentecostal More extensively on the development of the Prepared as part of the project Sustainability of the Identity of Serbs and Though popularized in the early twentieth century Though popularized in the   3 1 2 - and William J. Seymour), the Pentecos Parham Fox USA (Charles tal Movement The Basic Characteristics The Basic Characteristics of Pentecostalism and Development Abstract outheastern Serbia Southeastern in Pentecostalism (at the time of its origin, it attracted socially, econom- origin, it attracted socially, (at the time of its As a world movement, Pentecostalism passed through As through passed movement, a world Pentecostalism de- the Pentecostal In time three different traditions of movements of the nineteenth century, of the nineteenth movements all the Method- most of Moment after the Catholic Apostolic movement and ist Holiness IrvingEdward teachers and to many 2005). This led (Anderson in order to of the Holy Scripture turning to the study students for baptism by the Holy Spirit.find the evidence - Pente historical development: 1. Classical three periods in its costalism contents deprived persons while the ically and psychologically manifes- included prayers, intense physical of their gatherings or Charis- 2. Neo-Pentecostalism glossolalia); tations, healings, twentieth century (in the fifties of the matic Renewal spread were high classes; independent groups among middle and is life in the Spirit and practice of special formed; stressed started in their own spiritual gifts; schooling of pastors wave (in the eighties of the twentieth and 3. The third schools); century; of the Holy of the Power insistence on the experience demons, receiving prophe- Spirit in healing the sick, exorcising - of the Pentecos sies and participating in other manifestations 1999). (Marinović Bobinac tal type) nominations became crystallized: 1. denomination of Holi- the original Azusa tradition (continuing Street ness-Pentecostal tradition 2. denominations of the Baptist-Pentecostal views); ); and 3. denominations (denomination of the Assemblies of God (denomination formed out tradition of the Oneness Pentecostal Assemblies of God between of the doctrinal divisions within the Nine in the Holy Trinity). 1914 and 1916 that refuse to believe movement Pentecostal more important characteristics of the on the celebration of God are: 1. focus on Jesus Christ; 2. stress of God; 4. 3. love for the Word and Son Jesus Christ; the Father even today; 5. preaching of belief that God speaks to his people stress on the use of spiritual the Gospels; 6. awareness of evil; 7. gifts (gifts of speaking in tongues, of prophesy and healing); 8. eschatological waiting for the second coming of Christ; 9. works of the Holy Spirit (celebration, preaching of within the Power the Gospels, service and conquering evil of healing, exorcism and service (Jambrek 2007, 286). with spiritual gifts)

56 Todorović 57 edited volumes - - the ordi- Using the data from the World Christian Encyclo- Using the data from the World 5 Soon the message of the Gospels preached in the Power of the Gospels preached in the Power Soon the message The Pentecostals, like other Protestants, have two main two main Protestants, have other like The Pentecostals, Korea. It is Yoido Full Gospel Church in Seoul; it has more than 800,000 Full It is Yoido Korea. members; it has its own state-acknowledged university and publishes its daily paper selling million copies. brought to Bulgaria, Romania and Russia in the early twenties of the past cen- brought to Bulgaria, Romania and Russia in the Church in Russian Pentecostal founder of the First tury by Ivan E. Voronaev, in 1919.” New York The greatest Pentecostal local church communion in the world is in South The greatest Pentecostal Robert Mapes Anderson (2005, 7029) states that “Pentecostalism was “Pentecostalism Robert Mapes Anderson (2005, 7029) states that   Referring to the latest world research, Jambrek (2007, 183) Jambrek (2007, 183) Referring to the latest world research, 5 4 4 states that in mid-2000, out of 1,999,564,000 Christians in the Christians in the states that in mid-2000, out of 1,999,564,000 Charismatic Pentecostal world, 523,767,000 participated in the movement. ismatics. The overall number of followers of these three groups of these three groups ismatics. The overall number of followers - as 79,6 in North America, 37,5 in Eu is estimated (in millions) Africa, 134,8 in Asiarope, 141,4 in South America, 126 in and 4,2 - Federa The World in Oceania. Since 1947 there has been l the data that the overall pedia (2001), Anderson (2005) presents is 535 million, out of of all kinds number of the Pentecostals million Charismatics and 175 which 65 million are Pentecostals, or so-called Neo-Char 295 million followers of the “third wave” nance of baptism and the ordinance of Holy Communion or the Communion or the of Holy baptism and the ordinance nance of subsidiary as well as three Lord’s Supper ritual of dedicat ones: for the together with the communion pray ing children (parents and funeral service. wedding health of their children), In the of the greatest importance is glossolalia movement Pentecostal in languag- when people appear to speak or speaking in tongues as a as well as “baptism in the Holy Spirit”, es unknown to them After the believer. Spirit “poured out upon” sign that the Holy in the phenomenon of “speaking the first water baptism, shouts and in incomprehensible utterances, tongues”, expressed Spirit. as a clear sign of baptism in the Holy sighs, is considered - name America to Europe, of the Holy Spirit spread across North as Middle and South as well Scandinavian countries, Italy, ly, America, Africa and Asia. The movement also grew in Russia, to returnees from Ameri- Bulgaria and Romania, mostly thanks ca. ordinances, refer to as ordinances, most of them would rituals that - - (converts themselves take up the role of up the role of (converts themselves take 6 transmission transmission A married couple, Franjo and Žužana Racz, baptized in the in the Racz, baptized and Žužana A married couple, Franjo The leading experts on the evangelical boom are drawing boom are drawing The leading experts on the evangelical Already an extensive literature has been collected about about has been collected extensive literature Already an Todorović 2012b, 2013, 2014a. Todorović On theological and cultural causes of Roma Protestantization in Serbia in  6 Pentecostalism in Serbia Pentecostalism 1936, to Subotica and moved, in Holy Spirit in Beška (Croatia) („malokršteni“ or brought with them a whiff of Pentecostalism - Eu Western Christians who re-evangelize rica as well as African Africa, in in (Бејер 2010). “Christians rope and North America they today while population the of tenth one only up made 1900, Christian states are form 46%... Among the ten most populous countries – a century only three European ago there were nine. ninth and tenth place while Nigeria and former Zaire are on the in the united Germany. in China there are more Christians than that,Data about population growth suggest in 2050, on the list there will be not a of the ten most populous Christian countries and Russia will be state – the place of Germany single European 2011, 62-3).” and Ethiopia (Ћирјаковић by Uganda taken simplicity that comprises: easy car attention to its organizational than the places of rying (it is focused on the contents rather worship), - (informal atmosphere, emotional and accessibility evangelizers) acts of the Holy Spirit) ly harmonious community and individual 2006). (Nazo - of Pen world network as a common Churches tion of Pentecostal tecostal churches. - within the evan component of the most populous the activities of fol- the world with hundreds of millions gelistic booming in everylowers from virtually Korten world region (Anderson 2004; Hunt 2003). 2006; Martin 1990; 2002; Nazo 1995; 2001; Cox center that all the Pentecostals the demographic Moreover, to Afri- countries shifted from the Western gravitate toward has some parts of Asia.ca, Latin America and and more of More Christian missionaries are in Af and Latin American South Korean

58 Todorović 59 edited volumes - On the On the 7 The postwar period was characterized by almost dying by almost dying was characterized The postwar period In the fifties of the twentieth century a church was found- Federative Re- On the eve of the breakup of the Socialist sentatives of the Croatian Pentecostal movement, Pet ar Dautermann, movement, Pet sentatives of the Croatian Pentecostal between Novi Sad and between 1938 and 1944, passionately evangelized Pentecostal Belgrade thus contributing to the foundation of the first in 1932 in the capital of Serbia. church of Adult-baptizing Arapović (2003, 109) mentions how one of the most important repre  7 - Pente more than 20 there were War Second World eve of the - German, Hungari divided among and groups costal communities (Бјелајац 2010, 161). an and Serbian population out speaking population due to its moving away of the German people expulsions and forcing German army, together with the into military camps. One name stands out, and labor that of Dra- in Novi Sad’s Church, who was an influential preacher gutin Volf, Assembly In years. for many Pentecostal the President of the - initiative launched to unite the Infant-baptiz the fifties, after an the Footwashing Church and ing Church, the Adult-baptizing Christ’s Spiritual Church in FNRJSpiritual Church, the (the Fed- was officially reg- Republic of Yugoslavia) eration of the People’s renamed into the Assoistered with the authorities; it was later - Its poor hierarchical ciation of Christ Spiritual Churches. structure, along with endless rivalry of charismatic leaders, of the members in the caused new divisions and spilling-over following decades. established were communi- ed in Karanovac while in the sixties renewed were activities in Kruševac ties in Lebane and Leskovac; otherwise married Jovan initiated in 1942 when Smilja Beljin groups were formed in Martić (Бјелајац 2010, 175). After 1963, - Kraguje Plandište, Pančevo, Bela Crkva, near Pančevo, Vojlovica Church in first Pentecostal vac (1968) and Sombor (1966). The started its activities in 1985 (Бјелајац 2003; Kuzmič Kosovo 2007, 228). (SFRY), late 1989, at the church synod in the public of Yugoslavia Spiritual Evangelical Church and Christ of Christ Pentecostal the official name of the Church in Belgrade, it was decided that which, as it was church in SFRY church should be Evangelical baptized infant). The movement spread to Zrenjanin and other other to Zrenjanin and movement spread infant). The baptized and Belgrade. and finally to Zemun cities in Vojvodina - - - Impassioned villagers, orchestrated by the by the Impassioned villagers, orchestrated 8 The first evangelical Christians in Leskovac, apart from apart from The first evangelical Christians in Leskovac, A small number of believers in the area of Lebane held believers in the area of Lebane held A small number of view in Leskovac deprived us of many authentic evidence about what the deprived us of many view in Leskovac almost half a century like ago). preaching of the Biblical doctrine looked eastern Serbia were given, in a special interview, by Stefan Stanković, aeastern Serbia were given, in a special interview, by Stefan Stanković, (Mi- Miodrag-Mija Stanković younger son of the founder of Pentecostalism sudden death on February, 24, 2009, just before the scheduled inter ja’s Precious facts about the beginnings of the religious organizing in South-  8 State Security forces, on two occasions demolished the pulpit demolished the pulpit State Security forces, on two occasions Lebane, to the home of and forced the believers to move to Ranđelović, At the time two additional born Stanković. Vera in the early eighties another church premises were added, while Street; it is still Đukića Pane separate building was erected at 16 church servicetoday the place of common Sunday of Serbs and Roma (Roma in a greater number). Davidović, Ćirilo and Mi- were the married couple Mitković, Vera and as pastor in Leskovac, roslava. Ćirilo later becoming the first he grew old, he retreated to the service in Lebane, while in 1976 In 1964, a building ordained for pastor was Miodrag Stanković. Street while an old pre- was purchased at 22 Maksima Gorkog 1980s, which was the war villa was also acquired in the early family home of the trader Dimitrijević, at number 21. The old building at number 22 had served Roma religious service for be- a dona- quarter, Zlatanović” fore a tent was set up in the “Slavko Pentecostals in Southeastern Serbia in Southeastern Pentecostals be- in the village of Šumane, half-way their original meetings in a modest village house of tween Lebane and Gornji Vranovac Slobodan Stanković. ismatic) communities also started their activities (Calvary their activities also started ismatic) communities Chap- Crossroads, Center Addiction Treatment of Faith, el, Community - Pente different Finally, “New Horizon”). Christian Community into Prot Serbia changed their name, in 1998, costal churches in their number is esti- Today Churches (PEC). estant Evangelical seven and eight thousand. mated to be between soon found out, was not sufficient for establishing so much out,soon found so much sufficient for establishing was not (Char first Neo-Pentecostal In the nineties, the unity. sought-for

60 Todorović 61 edited volumes - - 9 It is a multifunctional center, equipped for proper re- center, It is a multifunctional ef of the Holy Spirit in Niš was an The germ for activities In Serbia, likewise, the transformation of the Roma minor In Serbia, likewise, In Leskovac, the first Roma family that have received the first Roma family that have received In Leskovac, More detailed in: Тодоровић 2012а. More detailed in: Тодоровић  9 fort invested by Miodrag Stanković from the early seventies of from the early seventies of Stanković fort invested by Miodrag the twentieth century parallel support to rein- into a sort of and Kruševac communities. Another forcement of Niš, Leskovac an attempt by pastor Goran also modest in its contribution was last decade of the twenti- Maksimović from the first half of the Church eth century. Established formally was the Evangelical Street News” in 1996 while the building at 82 Episkopska “Good than 2005. The core of the it got into its ownership not earlier believers at the services was initially made up of some thirty of has about forty bap- former students – today the community believers, mainly Serbs. tized Roma Pentecostals in Southeastern Serbia in Southeastern Pentecostals Roma a There is a needs of the believing population. sponses to various refectory with for daily recreation, a sleeping room and a room for station “Šalom beds for guests, radio Romalen” a dozen of spiritual character and a meeting broadcasting programs room. tion from the French Roma Sinti, well known across Europe as as Europe well known across Roma Sinti, the French tion from was divided In 2005, the church Tent”. under the the “Church of Roma” “Community Church Evangelical into the Protestant Since Church “Light”. the Evangelical Centre of and the Spiritual their reli- believers have also started to hold 2007 the Chinese gious services “Light”. at the o the majority religions into the ity religious-confessional status in the and religious commu- majority presence in the minority religions - Pente of Evangelical nities is the most evident in the example costalism (Đorđević 2005). Christ was that of the Roma woman Sevda, a servant in the Back in the sixties of the past cen- household of Ćirilo Mitković. A rare picture was it, pastor. tury was a Pentecostal Mitković - - - - in Leskovac it was widely ru- in Leskovac mahalas All over mahalas 10 - to Pentecostal more than the Biblical morals, drawn Yet, As already noted, an important year in the religious life of As already noted, an important year in the religious life of ović 2007, as well as the Starešinstvo Protestantske evanđeoske crkve (El- evanđeoske ović 2007, as well as the Starešinstvo Protestantske 2007. Church) ders of the Protestant Evangelical Consult authentic testimonies of Miodrag Stanković, published in Stank Consult authentic testimonies of Miodrag Stanković,  10 even for today, let alone for that time: Serbs and Roma at the Roma at the that time: Serbs and let alone for today, even for to the lasting lunch; this led Sevda having a Sunday same table h and prayer and wit life with faith permeate her own decision to - compatri interest her numerous behavior her own impeccable 2011а). teaching (Тодоровић ots in a new Christian health of Miodrag Stanković for the prayers ism were Roma by of the past century,when he, in the mid-seventies up the took he himself, leadership of services Even and church in Leskovac. al- point exhausted with sickness, was at one as a young pastor, indi- or spiritual, needs, physical to Roma’ ways ready to respond vidual or familial. mored that “the Church is healing the sick,” that is, that the the is healing the sick,” that is, that mored that “the Church than offi- for healing were more efficient elders’ devout prayers interpreted all however, cial medicine. The elders themselves, God’s response to the believers: children to the in- this more like cleansing of tumors and fertile, a male heir to the family, case, groups of Roma In any growths on the body and the like. and new “Slavko Sat-mala from the city quarters of Podvorac, Sundays before the building Zlatanović” settlement crowded on (picture 1) and made the authori- Street at 22 Maksima Gorkog in the mission,” that is, for ties in the Church launch a “mission mation of a separate “Community of Roma”. This Community lat of Roma”. mation of a separate “Community others in its immediate surroundings, er brought forth many urban and rural. the Dubočica River (Lesk in the city on the Roma Pentecostals the believers, headed by ovac) is that of 2005, when a third of their leaders, Šerif Bakić and Bojan Ristović, came back under “Light”, while the others the wings of the Serbian community Alijević.went on being represented by Selim This split directly under the aus- caused separate formation of new communities Church “Light” pices of the Spiritual Centre of the Evangelical of Roma” Church “Community and the Protestant Evangelical (Kurtić 2003, 2008).

62 Todorović 63 edited volumes ------modest financial means and resource Depending on the with brothers and Special attention is devoted to contacts from eight kilom- The religious needs of some fifty Roma Banja are also active branches of and Vranjska In Vranje Banja to which come to Also rented is a room in Vranjska at the Jewish ceme- As in a mahala a separate community, The “Community of Roma” is more agile in its missionary is more of Roma” The “Community ovac. sec Marjan Stanković, In Prokuplje the believers are led by head- the Biblical School, that the Leskovac ond year student of work. counts upon in his future evangelistic quarters seriously themselves on the spot,fulness of the believers some communi- Thus, either in rented or their own facilities. ties started to work in the Roma is Bošnjace where, to Leskovac for instance, close is a rather small building enabled, in the centre, there mahala for gatherings of some thir with the basic construction efforts, ty Roma led by Nenad Durmiširević. already started in the early which sisters in neighboring Vranje nineties of the twentieth century. The elders, Dalibor Jašarević and Nenad Bektašević, to are at the disposal of the converted given over by Jovica Christ while the premises were voluntarily Jašarević. They have also initiated a Church site at: http://romsk acrkva.com. is are also fulfilled. Basically, Banja eters far away Vranjska equipped for religious service of the family home of an attic Kadira Asanović (picture 2). Church “Light.” In the Evangelical Spiritual Centre of Leskovac meters from a few dozen the old city core, in Upper Čaršija, only the monument to Bakija Bakić, father of the Roma trumpet, in a a family building some thir rented room on the ground floor of 3). their gatherings (picture organize ty Roma Pentecostals listen to sermons and praise God some twenty believers. tery Church, in 11 Mramorska Street, the Protestant Evangelical of Roma,” functions with the Spiritual Centre “Community work. Small prayer groups and mission stations can be also can be also and mission stations prayer groups work. Small Pirot, Palanka, Vladičin Han, Bela Prokuplje, Surdulica, found in in- and Pečenjevac, Razgojna Potok, as well as in Žitni Bujanovac in some Bojnik. Gatherings are most often cluding Dubovo near believer’s elders from Lesk home, periodically visited by the of September 1986 is a historical date for Evangelical is a historical date for Evangelical of September 1986 st Many have, in those days, estimated as a risky step the have, in those days, estimated as a risky step the Many 21 Pentecostalism in Serbia. On that day, in Leskovac, sanctified sanctified in Leskovac, Serbia. On that day, in Pentecostalism Church Spiritual Centre of the Evangelical are objects of the - the first “Communi Street; likewise, “Light” in Maksima Gorkog was opened (Starešinstvo in the former Yugoslavia ty of Roma” crkve 2007). One church but two evanđeoske Protestantske at number 21 while Roma communities in two objects: Serbian at number 22. division of religious service into Serbian and Roma languages in Christ of two nations. afraid of the judgment for division who were firmly there are, amongst them, those However, convinced that Roma deserve their achieved to express their own temperament. spiritual freedom fully in accord with living situations, they would utterly in other important Like Their articulation of give themselves to the Church events. not the same as with their whatever was felt in their souls was was their singing; louder and noisier Serbian brothers: faster, stood clapping their they prayed more passionately; they as eyes toward the ceil- hands; they raised their hands as well books were hymn ing. The verses copied from the Anglo-Saxon Roma music; composed in accordance with the well-known their lyrics were a specific experience of God in their own lan- their own state, they became guage. Although they still lacked fully equal members of the Kingdom of God. They got their In a word – they own church and a completely new identity. praised God in their own Roma way! Protestant Evangelical Church Church Evangelical Protestant Leskovac in of Roma” “Community around thirty baptized believers and around one hundred sym- one hundred believers and around baptized around thirty 4). Elder Rama Jašarević, (picture pathizers and with his wife does not come the Church; he lives in a house near children, to con- in order from Leskovac originally; he has moved from Niš the his compatriots in the city upon duct his mission among Nišava River (Niš).

64 Todorović 65 edited volumes - - God was set up was set up 11 Children, teenager and youth lessons, in addition to later and youth lessons, in addition to later Children, teenager Though the registration of religious gatherings at a new gatherings at a new Though the registration of religious After completing two year-spiritual education in the Inter education two year-spiritual After completing Leskovac Roma are by no means an exclusive case. Unable to accommo- Roma are by no means an exclusive Leskovac date thousands of new believers who come to hear sermons about “ on earth”, Brazilian pastors are all the time forced to rent big blue-white Brazilian pastors on earth”, 2005, 66). circus tents (Ћирјаковић  11 national Bible Training Institute in Burgess Hill in England, Hill in England, Institute in Burgess Training national Bible and Stefan, in 1991 Stanko and his sons, Mija Stanković Miodrag pastor young as the first Roma as elder and then were joined, two-thou- Alijević (Kurtić 2003). In the early and promising Selim elders are Šerif Bakić and Bojan Rasimović. sands ordained as to active given immeasurable contribution The team work has In the times to Roma. among Leskovac spread of the Gospels thou- exceeded believers has of the baptized come, the number the Church and occa- friends of least as many sand along with at sional visitors. en- the whole generation of new believers, sisters’ ones, enabled and over to tirelessly call people, in the narrow thusiastic enough , to come, at different terms, to crowded alleys in the mahalas Sunday religious services of them possibly could be since not all problem was in the main re- contained in such a small space. The tent solved on April 1, 2001, when a big blue-white (25x15 m in size), on the bought parcel at 35 Karađorđeva Street, on the bought parcel at 35 Karađorđeva (25x15 m in size), ware- Zlatanović” settlement (a yard of the former in the “Slavko (picture 5). Pals”/) /“Two “Dva jarana” house of the company institutions, this address was properly done at the respective objections on the part of frequent was not the whole story. Very at the entrance of the the neighbors of Serbian nationality of alleged noise and im- street as well as a wider area because brought by the proper behavior culminated in the resolution tent to be disassembled or communal authorities ordering the by informing all availa- torn down. The elders responded wisely violation of the civic and ble printed and electronic media about “living shield” before the religious freedoms and by forming a and old believers along object formed of over a thousand young was held in the open; with the youngest children. A sermon there was much singing to God and praying to Christ. The Presi- - 12 Confidence was shaken of a quite numerous population of a quite numerous population Confidence was shaken Just as one storm died down, another started. Due to the the died down, another started. Due to Just as one storm The Church in the new settlement has continued to devel- The Church in the new settlement has While conducting planned interviews, I could conclude, from the talks I had with common believers from both the communities, that there is It seems it is upon general mood for re-establishing the previous unity. the Church elders to find a practical way of doing it for the benefit of all.  12 vice with Serbs at 21 Maksima Gorkog Street. Regarding its Street. Regarding its vice with Serbs at 21 Maksima Gorkog as an independent church structure, the “Light” defined itself of Belgrade. commune in the South of Serbia, independent decided to stop attending of believers. Some of them suddenly words they without many both the communities; in silence and the reorganization. Moreo- expressed their dissatisfaction with chose Selim un- Father the whole families were also shaken: ver, Šerif thus heating up tensions within the son who chose like family circle. Assistant to Selim Alijević, Goran Saitović, confirms that today’s community gathers together some three hundred friends (this proportion also believers and as many of baptized stands for the Center “Light”). dent of Leskovac Municipality did not want to risk his public rep- want to risk his Municipality did not dent of Leskovac - down the pas was made to calm that a compromise utation, so survival provide for the tent sions and 2008). At the same (Kurtić turned Street were Gorkog premises at 15 Maksima time, the Soci- storage, that is, the seat of the Charity into a humanitarian ety “Oasis”. – the future church organization opposed views regarding early was also mentioned – in the though church indiscipline of within the so far united “Community 2005 a split occurred Ali- and leadership of pastor Selim Under the same name Roma”. jević, of the Roma member of the Main Elders and coordinator Church in the Social- Protestant Evangelical communities of the (SRY), group of Roma re- a larger ist Republic of Yugoslavia by Roma elders Šerif mained while a smaller group, headed to its returned or rather, Bakić and Bojan Rasimović opted for, and common religious ser original nest - Spiritual Centre “Light” op. In addition to the tent, gradually are repaired the existing op. In addition to the tent, gradually are repaired the existing all sorts of activities. buildings of firm material for performing office, a existing complex includes an administrative Today’s

66 Todorović 67 edited volumes The main part of the Church activities in the “Community “Community activities in the part of the Church The main Uninformed and unprepared observers are liable to face of Roma” is done in the Roma language, from regular religious language, from regular religious is done in the Roma of Roma” service non-Roma training with the youngest ones. If to religious the service,come as guests to the it is an unwritten rule that in Serbian. An hour before the habitual pastor should preach serviceschedule for religious and Sundays – on Wednesdays believers come to a spacious churchyard; from 6 pm – the first to them, as or places gravitating mahalas those from far away rented van with motion sickness have a well as older and people as a attendance is better on weekends, at their disposal. The from season when Roma are returning rule, before the coldest to spend the winter in their autumn seasonal jobs all over Serbia there are monitors and homes. At the entrance of the Church deacons, servers and conducting responsible for organizing they di- individually, church rituals: after greeting each member spacious hall. The inner walls rect people to the central part of a in order to maximally of the tent are covered in wood panels preserve to fall. warmth when the snow starts are being made an unusual scene while the last arrangements turns in loud emotional ex- on the stage: some believers take other brothers and sisters. pressions of prayers to God before by women both taken The padded wooden benches are mainly and with head coverings, as well as older ones, hunched-backed younger ones, with no scarves, very often with babies in their years old children. arms or holding the hands of their several Their own place at one end is reserved for children attending primary the believers wear is far and high schools. The clothes of the religious from the glitter and quality of the attendants services Witnesses; they are not with Adventists and Jehovah’s just oppo- central row, The first yet they are clean and tidy. new, site to the raised stage with a sound system and musical instru- atten- ments, is usually intended for guests and leaders. Evident tion is devoted to the members of musical accompaniment, i.e., with a separate goblet drum, guitar and bass guitar, keyboards, classroom with the school equipment for work with the young with the young equipment for work with the school classroom i- recreational facil and snacks, for refreshments ones, a kitchen radio station. ties and a - - - A few times a year, regularly on the Day of Pentecost, regularly on the Day of Pentecost, A few times a year, - of pious contents are enough to es One or two songs listen to a ser After the ritual of praise, the believers mon from the Bible with a clear moral message. The pastor is message. The pastor is mon from the Bible with a clear moral clarifies and elaborates reading verses in Serbian though he set of songs and, before them in Roma. What follows is another the ending of the evening service, are prayers for the there crowd going out into the needs of the believers. In a murmuring with babies in their arms night one can spot one or two mothers or some wretched accompanied person asking the pastor to say words of blessing directly to him. and smaller places in are new members from Leskovac baptized which the Church has its believers. quainted with the Holy Scripture. quainted with the pastor of spirit of those in the hall before tablish the oneness Selim Alijević, of a microphone in his hand, offers words with to present the all prayer, opening his with invites, and welcome to Christ,join a common address of God. What so-called praise in songs of recognizably Christian contents follows is a set of Roma music.the harmonies of their Enchanted, with, as a rule, Holy Spir express the pouring of the eyes closed, the believers are standing up; some hands it; some of them are sitting; many have folded their arms are in the air while some other people some voices are across the chest or let them hang loosely; be heard uttering verses; thundering while others can hardly down both cheeks or with some faces are all in tears streaming others are perfectly faces twisted into pain grimaces; some calm. Everything is subordinated to the personal experience resounding from the sustained by blasting music powerfully special occasions comes a church choir thus On loudspeakers. the team for praising completing, together with the musicians, spiritual music have God. Already a few CDs with the Roma been recorded and freely distributed. microphone for accompanying vocals of singers. An especially especially of singers. An vocals for accompanying microphone on a stretched deal with a laptop; young man is to appointed - and biblical quo on changing lyrics the wall he keeps canvas on tations otherwise pastor’s mentioned in the sermons and serveprayers – this is to well ac all those who have not been

68 Todorović 69 edited volumes - - - The pastor is aided, in his work, by the Church Board ap- work, by the Church is aided, in his The pastor has been a kindergarten functioning Since 2009, there After their initial mutual misunderstandings and opposi- After their initial mutual misunderstandings - desira for synonyms pastors have become evangelical Roma pointed once a year. It is made up of distinguished Church repre- of distinguished Church It is made up a year. pointed once in habits, a indicating the changes who confirm, by sentatives the functioning of them. Further effect of Christ on beneficial assistants: contributed by numerous other assigned tasks is also leaders, sister filing clerks on duty, religious training instructors, leaders of charity work, etc.prayer coordinators, a decisive with its Sunday school it plays in the Church; together There is youngest moral and spiritual values. role in teaching the whose conception is to in- Biblical School DVD also a four-term of this of faith; the completion form about the foundations acquisition of diploma and recommendations school implies the improvement.for further religious pro- Since 2005 the radio Emanuel at 98,2 mega- gram of local range broadcast Radio from the Bible and hertz; it transmits sermons alive, readings In the Union Hall in Lesk spiritual music in the Roma language. tions, up prob piled partners of the municipal authorities in solving ble Present State and Perspectives of and Perspectives State Present Serbia Southeastern in Pentecostalism Roma ovac it has already become a tradition in the last few years to or ovac it has already become a tradition celebrations devoted to Christmas and Easter along with ganize groups and amateur drama the performances of youth choir, page is formed at: http:// Internet children groups. Permanent zajednicaroma.com/php/show.php. of an The reasons for this are their ensuring of Roma. lems based on their common intense cooperation with “non-Roma” improvement of family re- interests: lowering of the crime rate, lationships, a new attitude toward the sphere of work and pro- By their caretaking and serving duction and the like. among the believers, still, the ordained leaders advocate general religious values identical to the secular ones: justice, freedom, truth, rule and struggle against rising discrimination. of law, - - With their respons- With their 13 that is to meet the needs of spiritual that is to meet the needs of spiritual Neither do Non-Roma and Roma leaders of evangelical evangelical Roma leaders of do Non-Roma and Neither Thus, the religious communities attain, with their activ- Pentecostal Spiritual Centre “Light” in Leskovac has has in Leskovac Spiritual Centre “Light” Pentecostal A more comprehensive account of the achievements of political activism 2014б. in Southeastern Serbia in Тодоровић among Roma Pentecostals  13 Christians refuse to get involved in politics. refuse to get involved Christians and cultural life of Roma as well as other citizens of Leskovac. of Leskovac. other citizens and cultural life of Roma as well as us that the Protes- Selim Alijević has confirmed to Roma pastor, is in Leskovac of Roma” Church “Community tant Evangelical of for founding an alliance getting ready to launch an initiative one roof The idea is to gather together under churches. Roma Roma converts to all the evangelical churches representing so that they could sustain each other in their mis- Christianity, sionary work. they foster desired public political cohe- ism, two goals, namely, es they make it clear they do not like either leftist or rightist leftist or rightist either do not like it clear they es they make - and the mes mission of the Church since the deputy mandates and are far beyond narrow-mindedness sages from the pulpit games of political rivalry.selfishness of the cautious How to be mostly the experience they gained so far, they also learnt from though the actors of Serbian parliamentarism negative, with the Yet, to have their votes at elections. believers are not prohibited decisions in the commissions that make they do care to have, traffic vital city functioning (communal and about the issues of and edu- plans, social programs, culture problems, development rea- Two moral integrity. the persons with outstanding cation), lives who have received Christ in their sons are for this. People would suppress corruption, and who whole-heartedly love God they would use their murky dealings, lies, thefts and cheatings; themselves to decency moral integrity to affect others to bring principles. At the same in accordance with the basic Christian time, they could present, to relevant city authorities and bodies, in the local community all the problems of the Roma people thus contributing to their welfare. in cooperation with city struc years, for many been patiently, of a multi-func tures, planning and projecting the construction Zlatano- in the “Slavko tional object at three and a half hectares mahala vić” settlement-

70 Todorović 71 edited volumes - religious lead the Pentecostal Time will show whether Picture 1: Spiritual Centre of the Evangelical Church “Light” in Leskovac (May 2007) Church “Light” in Leskovac Picture 1: Spiritual Centre of the Evangelical Photos: ers in Serbia will undertake open political awakening of Roma of Roma political awakening open ers in Serbia will undertake would the range of their activities that people and thus widen serve on the new believers in making their choices as guides to yet. being, this is not the case the time For religious market. sion and credibility of Roma representatives and they ensure and they ensure representatives credibility of Roma sion and evangelists domestic For now, of a wider society. lasting support of founders or appear in the roles be expected to should not greater likelihood or parties; a of political movements sponsors in the role of creators of Roma Pentecostals is the appearance - Christianity in their respective lo of evangelical of “public role” The most typical are religious institutions cal neighborhoods. that serve with the purposes apart from religious ones for other the “re- and involve the Christianity of intention to represent cultural space. into the common born” Picture 3: Sub-branch of the Spiritual Centre of the Evangelical Church “Light” in Picture 3: Sub-branch of the Spiritual Centre of the Evangelical (March 2009) Vranje Picture 2: Sub-branch of the Protestant Evangelical Church “Community of Church “Community Picture 2: Sub-branch of the Protestant Evangelical banja (February in Vranjska 2009) Roma”

72 Todorović 73 edited volumes Picture 5: Today’s Outlook of the Church under the Tent” in Leskovac (February in Leskovac 2009) Outlook of the Church under the Tent” Picture 5: Today’s Picture 4: Protestant Evangelical Church “Community of Roma” in Niš (March 2009) of Roma” Church “Community Picture 4: Protestant Evangelical - - . Cambridge: Cambridge University Press. Cambridge University anity. Cambridge: 7028– editor and chief Jones Lindsay, , second edition, vol. 10, dia of Religion 034. Detroit, MI: MacMillan Reference. vori. наслеђа Београд: Алфареформацијског – I део). у Србији и Омега. наслеђа Београд: Сотериа. у Србији – II део). cembar: 19. Century. Reading, Massachusetts: Addi- in the Twenty-first shaping of Religion son-Wesley. I (2): 221–34. etka do 1991.“ Kairos Roma Religious Culture, edited by Dragoljub B. Đorđević, 177–84. Religious ovac.“ In Roma center and Punta. Niš: YSSSR, Yuroma 351–58. зборник XLVIII: Лесковачки 37 (4): 407–27. sela Sociologija grafska obilježja zagrebačkih pentekostalaca.“ Oxford UK and Cambridge MA: Blackwell Publishers. 171–72. 7: 173–76. i tolerancija Religija u Leskovcu.“ Roma’ Anderson, Robert M. (2005). “Pentecostal and Charismatic Christianity.” In Encyclope- and Charismatic Christianity.” “Pentecostal Anderson, Robert M. (2005). . Osijek: Iz- u Hrvatskoj) (Prvi tragom pentekostalci (2003). Njihovih Arapović, Borislav. 34 (4): 1295–1316. Теме и глобализација. 2010. Религија Питер. Бејер, (2003). Протестантизам за историју у Србији (Прилози Бјелајац, Бранко. ——. (2010). Протестантизам за историју у Србији (Прилози реформацијског I (2): 183–84. Kairos (2007). Riječ urednika. Jambrek, Stanko. De- Monde diplomatique crkava.“ Le pentekostalnih Andre. (2001). „Eksplozija Korten, - Spirituality and the Re Harvey.Cox, (1995). Fire from Heaven – The Rise of Pentecostal pokreta u Jugoslaviji od poč Kuzmič, (2007). „Pregled povijesti pentekostnog Franc. Literature Christi- Charismatic Global Pentecostalism: to (2004). An Introduction Anderson, Allan. Kurtić, Tane. (2003). “Protestant Evangelical Church ’Community of Roma’ in Lesk of Roma’ Church ’Community Evangelical (2003). “Protestant Kurtić, Tane. ——. (2008). „Протестантска Еванђеоска црква ’Заједница Рома’ у Лесковцу.“ у Лесковцу.“ ——. (2008). „Протестантска Еванђеоска црква ’Заједница Рома’ zajednica: Socio-demo- Marinović Bobinac, pentekostalnih Ankica. (1999). „Urbanost . America Latin of Protestantism in of Fire: The Explosion Martin, David. (1990). Tongues their Parish. Oxford: Blackwell. World The ——. (2002). Pentecostalism: Limesplus 2–3: 89–97. pentekostalaca.“ (2006). „Izazov Paolo. Nazo, 7: i tolerancija Miodrag. (2007). „Romi – nasledstvo od Gospoda.“ Religija Stanković, crkve. (2007). „Dvadeset godina ’Zajednice evanđeoske Starešinstvo Protestantske

74 Todorović 75 edited volumes протестантских у југоисточној верских заједница посебнм Србији (са 19: 87– свеске Етнолошко-антрополошке протестанте).“ освртом на Роме 111. 136: 376–402. Kultura 141: 53–72. југоисточнеРома Србије.“ Култура југоисточне стратегији Рома, Србије.“ У Прилози унапређења положаја Башић, 113– и Горан Ђорђевић Б. Варади, Драгољуб приредили Тибор Србије. 136. Београд: САНУ Републике и Заштитник грађана 38 (3): 999–1018. у југоисточнојпентекосталцима Србији.“ Теме 68. Ashgate. преглед 45 (3): 265–294. ——. (2012b). „Uloga kulturnih faktora u protestantizaciji Roma jugoistočne Srbije.“ kulturnih faktora u protestantizaciji „Uloga ——. (2012b). као богословски учења верског протестантизације фактор ——. (2013). „Суштина богословских фактора у протестантизацији Рома „Улога ——. (2014a). Ромима активизма међу и перспективе политичког ——. (2014б). „Стање тамна страна“. НИН 2852, 64– сина Божјег, Зоран.(2005). „Станиште Ћирјаковић, ——. 2011. „Христ станује 62–4. у Нигерији.“ НИН 3132: . Aldershot: Introduction A Sociological Religions: Hunt, Stephen J. (2003). Alternative ——. (2012а). „Етнографско-социографски показатељи раширености показатељи „Етнографско-социографски ——. (2012а). Социолошки Драган. (2011). „Протестантизам у Србији”. Социолошки на Балкану и Тодоровић, YURI STOYANOV YURI STOYANOV University of London University School of Oriental and African Studies Oriental and African School of

76 Stoyanov 77 edited volumes eligiosity R raditional raditional ektashi ektashi xpressions levi and B levi and A ostmodern E In this paper, the author will be examining the different varieties different the examining be will author the paper, this In reli- contemporaryAlevi/Bektāşī the of forms expressional and with countries, Balkan the and Turkey modern in identity gious pre-Is- from spanning development historical its of overview an the to influences Christian neighbouring and Central-Asian lamic Slav- Balkan subsequent and Ottoman centuryXX early and XIX theoretical vast a to reference a With policies. nation-building ic and syncretic the on light sheds also it background, research and - contem the also and identity Bektashi of nature heterogeneous popula- the and diaspora Bektashi the both of identities porary tion of the aforementioned regions. a From theoretical stand- newly some of significance the out points also paper the point, conducted interdisciplinary research that specially focuses on noteworthy is it Finally, communities. Balkan and Anatolian the that, due to modernization processes and urban migrations, a withing elements left-leaning and ”progressive“ secular, of rise these communities has been noticed since the ’60s and ’70s. Such views are sometimes seen as opposed to religious tradi- tionalism of the Bektashi, and sometimes complementary to this groups universalist values. Islam, - Christi Heterodoxy, Heresy, : Post-secularism, Keywords Empire, Ottoman Europe/Balkans, South-East Orthodoxy, anity, Alevism, Bektāşīsm, Syncretism,Sufism,Religious Conversion, Slavonic Cultures, Turkic Cultures, State/Na- Post-Ottoman tion-building. alkans - T the Balkans and urkey Since the late 1980s a number of publications in the areas of orms and P Turkish, Ottoman, Balkan and Islamic studies (and adjacent fields) Ottoman, Balkan and Islamic studies (and adjacent fields) Turkish, Alevi and have treated various facets of modern and post-secular and in diaspora South-East Europe Bektāşī religiosities in Turkey, Abstract Contemporary Contemporary in T F - - What is more, the characteristic and continuing Alevi revival- What is more, the characteristic and continuing - and debates have been especially pro Such controversies tāşīyya unresolved questions, eventually it came still pose series of and operated until 1826 (the year when it was of to be recognized one of the principal Ottoman ficially suppressed and abolished) as debates Sufi orders (ṭarīqat). The trajectories and tenor of these between traditional/in- have been affected by the specific interplay and Bektāşī identities in herited and more recently ascribed Alevi Asia Minor and the Balkans which has followed some complex The abiding complex of courses since the late Ottoman period. regarding Alevism, Sunni learned and popular negative stereotypes confessionalist anti-Alevi/ stemming from earlier formulated Sunni Kızılbaş (and frequently discriminatory) and discourses, attitudes process. has also played a substantial role in this during the last three and the Alevi diaspora in Europe ism in Turkey general context of the ad- decades or so, has evolved also in the - sentezi (“Turkish-Is vance of the Sunni-based unitarian Türk-İslam project of the 1980s and the related progress of lamic Synthesis”) Sunni Islam in Turkey. and increasing electoral support for political regarding disputes continuing the of topics main the Consequently, Balkan and Anatolian (and lately Ottoman-era and post-Ottoman diasporic) Alevism concern the traditional, received European West Apart from the of identity/ies. and reconstructed Alevi markers central question of the place of Shiʽism in Alevi teachings and ritu- als, a parallel set of arguments and theories have been trying for some time to detect discernible influences of pre-and non-Islamic communities in Western Europe and North America. Such publica- America. Such and North Europe in Western communities material and observations added much new tions have - to the on of teachings and diverse spectrum regarding the going disputes - as Islamic “here and defined which could be approached practices sy”, “heterodoxy” historical, and and/or “gnosis”, in both earlier contemporary contexts. religiopolitical in the case of Alevism and Bektāşīsm. longed and animated as an umbrella term for the eventually came to be used “Alevism” Shiʽite-ori- and non-conformist Balkan and Anatolian diverse initially which origi- ethno-religious communities ented and/or -influenced . On the with another generic term, Kızılbaş nally were designated Bek rise and the formative stages of the other hand, while the

78 Stoyanov 79 edited volumes ------

1 The various advanced iden- 3 with various components of varied with various components 2 ite- and Sufi-related trends, Iranian religious currents ite- and Sufi-related trends, Iranian religious Likewise with other Near Eastern syncretistic and heterodox and heterodox with other Near Eastern syncretistic Likewise Sur le traces du soufisme turc, 41-61 and ea- traces in eadem, Sur le tachi-Alevi”, repr. , ch. 4. dem, Hadji Bektach found in Irène Mélikoff’s studies of Alevism and Bektāşīsm; see especially Bek “Recherches sur les composantes du syncrétisme Irène Mélikoff, vestigated in a number of studies of Irène Mélikoff, series of of which Mélikoff, vestigated in a number of studies of Irène banquet des quar Au have assembled in her volumes of selected articles: ante: exploration au coeur du bektachisme-alevisme, Istanbul: Isis, 2001, du bektachisme-alevisme, au coeur ante: exploration en Ana- populaire l’Islam sur du soufisme turc: recherches traces and Sur les un Hadji Bektach: tolie, Istanbul: Isis, 1992; as well as in her monograph, , Turquie en et ses avatars: genèse et évolution du soufisme populaire mythe Leiden: Brill, 1998. erate-like” belief system, in the case of the Ahl-e Haqq, see Vladimir Iva erate-like” ( Bombay: : Ahl-i haqq Texts of Kurdistan The Truth-Worshippers nov, strata of this struc Matḅaʻ-i Qādirī, , 1950), 31-75 (in which the different solar cult notions, pop ture are accordingly identified as archaic animism, Christian sectarian lore as well as Islamic Shiʽite Ismaili and ular Mazdaism, Safavid-related layers). The most systematic application of such stratification approach can be For an important early reconstruction and examination of such “conglom For an important early reconstruction and examination The phenomenon of “Alevi/Bektāşī syncretism” has been methodically in- syncretism” The phenomenon of “Alevi/Bektāşī    2 3 1 tifications of the foundational layers in Alevi/Bektāşī syncretism, tifications of the foundational layers naturally could reflect different, even contrasting ethno-confes- perspectives have accord- sional and ideological perspectives. Such an- as defining and earliest components ingly variously prioritized Asian shamanistic cient Anatolian, pre-Islamic Turkic/Central traditions, Shiʽ Alevi milieu) or have fo- (especially in Kurdish- and Zaza-speaking spectrum of such Bektāşīsm. The on Alevism and religious trends - from pre-Islam rather wide-ranging, influences has been proposed Central Asian and customs to and Kurdish beliefs or Iranian ic Turkic - hetero - orthodox, Greek or Slavonic (Armenian, Eastern Christian Such range dualist) doctrinal and cultic traditions. or heretical dox interdisci- potential impact clearly necessitates of perspectives and plinary variety of teachings and research approaches to the eclectic been a religious tradition which has ritual practices constituting as highly syncretistic.frequently defined date and provenance which need to be stratified before one can which need to be stratified before date and provenance the oldest and core strata. “separate” religious traditions as those represented by the Yezidis and Ahl-e as those represented by the Yezidis religious traditions and explored syncretism has been categorized Haqq, Alevi/Bektāşī structure, as a conglomerate - - 4 The distinct diversity of perspectives and discourses on his- and discourses diversity of perspectives The distinct Subsequently and especially over the last few decades re- Subsequently and especially over the , n. s., 41:1 des Islams actions between Alevis and Missionaries”, Die Welt (2001): 89-111. akaya-Stump, “TheThought: Mis- Emergence of the Kizilbas in Western and Anthropology sionary in Archaeology, Accounts and their Aftermath”, Hasluck, of F.W. and Anatolia: the Life and Times Heritage in the Balkans 1878-1920, ed. David Shankland, (Istanbul: Isis, 2004), vol. 1, 328-353; and Protestant Utopia. The Inter “Muslim Heterodoxy Hans-Lukas Kieser, For Protestant missionary to the Alevis, see Ayfer Kar approaches  4 cused on a posited formative Eastern Christian impact - Armenian Eastern Christian a posited formative cused on in Asiaand Greek Balkans. and Slavonic in the and/or Greek Minor contemporarytorical and of some extent some reflects to Alevism evi- often conflicting tendencies and agendas the divergent and early on Alevism and Bektāşīsm. The dent in the early research of the Bektāşīsm could not avoid the impact study of Alevism and initially in confessional ideologies, developing nation-building and amid the spreading political Turkey, Kemalist the Balkans, then in periods. Ottoman and early post-Ottoman conflicts of the late of Alevi and Bektāşī accounts the principal early Western of Many actual mis- some of which were produced by beliefs and practices, ry or inherent theological and missiona sionaries, betray explicit stances and priorities. search on Alevism and Bektāşīsm has expanded based on the evi- search on Alevism and Bektāşīsm has primarydence-oriented exploration of diverse sources in state or has been made avail- private archival collections which increasingly and translations. This pri- able in general and critical publications mary source material comprises the Menakıb-nāmes and Vilāyet- protagonists; the nāmes of important Alevi and Bektāşī sacred Alevi doctrinal-catechistic manuscripts of the two versions of the , the “sayings” attributed to the re- work, the Buyruk; the Maqālat (c. 1300), the Veli Hacı Bektaş puted founder of the Bektāşī order, nefes, and other diverse written record. religious hymns, - architectural and some archaeologi Ground-breaking art-historical, funerarycal investigations (focused on inscriptions, stele and ico- have been conducted at several the most significant Ale- nography) , zaviyes, türbes, etc. in tekkes vi and Bektāşī religious and cultic sites, Asia Minor and the Balkans.

80 Stoyanov 81 edited volumes - al-

6 ayderîs, Câmîs and Şems-i Tebrîzîs) and ayderîs, Câmîs and Şems-i Tebrîzîs) Ḥ More progress has been accomplished in the area of evo- More progress has been accomplished 5 These significant developments in research have not been These significant developments in research - and anthro ethnographic of inter-disciplinary, The progress ), Vienna: Verlag des Institutes für Oriental- des Institutes fzehnten Jahrhundert bis 1826), Vienna: Verlag istik der Universität Wien, 1981; eadem, “Conflict, Accommodation and Survival.- The Bektāşī Order and the Ottoman State (Six Long-Term - mys Estudés sur l’ordre in Bektachiyya, teenth-seventeenth centuries)”, , eds. Alexandre de Hadji Bektach groupes relevant et les tique des Bektachis 1995), 167-181. (Paris: Geuthner, and Gilles Veinstein, Popovic the Bektâşîye in the Sixteenth Century”, and the Second in Süleyman Isis, 1993), 121- ed. Halil Inalcik and Cemal Kafadar ( Istanbul: his Time, in Sufism and Sufis in Ottoman Sufism”, of Anatolian 129; idem, “Origins and Fine Literature Architecture, Rituals, Turuq, Doctrine, Society: Sources, Kurumu, 2005), Tarih Ocak (Ankara: Türk Arts, Modernisms, ed. Ahmet Y. 67-95. Der Bektaschi-Orden in Anatolien: (vom späten fün- in Anatolien: (vom Der Bektaschi-Orden See: Suraija Faroqhi, Ahmet T. Karamustafa, “Ḳalenders, Abdâls, Ḥayderîs: The Formatian of Ahmet T.   6 5 reached between the various Anatolian and Balkan Kızılbaş commu- reached between the various Anatolian establishments and the ar nities and the Ottoman central and local processes. guable role of the Bektāşī order in these ism and Bektāşīsm in the classical Ottoman period,lution of Kızılbaşism and Bektāşīsm in the classical Ottoman century patterns of modus vivendi including the post-sixteenth consistently echoed or considered (or could be indeed distorted) in consistently echoed or considered (or on the historical and con- the continuing socio-religious polemics temporaryAlevism and Bektāşīsm. These religiopolitical stances of enders, Abdâls of Rûm, pological work among Balkan and Anatolian Alevi groups (and those and Anatolian Alevi work among Balkan pological has ex- with Bektāşīsm) as affiliated themselves who self-define Alevi beliefs and of study in core opened new avenues plored and cultic observances. mecha- Thus, fresh light has been shed on the within and oral circulation of knowledge nisms of internal control lore and narratives to the media- from religious the Alevi community, within the characteristic hereditarytion of religious authority reli- . The Sufi dedelik or related or relevantsilsilas gious leadership, the nascent historystill poses a number ofKızılbaşism and Bektāşīsm of phases and historical problems, some of its convoluted religious historiog- by fresh analyses of Bektāşī-related have been illuminated and Bektāşī and early shrine complexes hagiography polemics, raphy, antinomian dervishinterlinkage with contemporaneous groups (Ḳ networks in the sixteenththeir eventual integration into the Bektāşī century. - - - - The processes of moderniza- 7 All these processes transformed traditional Alevi/Bektāşī All these processes transformed traditional ing for Islam: Religious Authorities in Muslim Societies, ed. Gudrun Krämer Authorities Religious Islam: ing for (Leiden: Brill, 2006), 269-294; Özlem Göner, “The and Sabine Schmidtke Dynamics Cultural of the Alevi Collective Identity,” , 17:2 Transformation (2005): 122-124. nal and urban contexts, both in Turkey and among West European Alevi European and among West nal and urban contexts, both in Turkey (Ankara, Ocakları Kızılbaş Alevi diasporic communities, see: Ali Yaman, German Diaspora: The Dedes in the “Alevi Elips, 2006); Martin Sökefeld, 127 für Ethnologie of a Religious Institution,” Zeitschrift Transformation “The- Modern Dede: Changing Parame (2002): 163–186; Markus Dressler, Alevism,” in Speak ters for Religious Authority in Contemporary Turkish institution in new commu- On the continuing restructuring of the dedelik  7 fect on Alevi socio-religious organization and its hereditaryfect on Alevi socio-religious reli- dedelik, and the whole cyclegious leadership, the of its traditional and the on the Alevi and Bektāşī cultic sites religious life centred prohi- . The Kemalist cemevi the of worship), Alevi assembly houses 1925, inev- orders and closure of their convents in bition of the Sufi of the Ale- for the religious standing itably had various implications Alevi and the dedes and the status of the vi religious leaders, impact of such as the wide-ranging Factors Bektāşī sacred places. as the areas and immigration abroad as well migration to urban of secular brought about the appearance growth of secularization Alevi circles started to chal- Alevi élites. These new secularized ized dedes and in the emerging lenge the traditional authority of the - novel channels such as journalis generational conflicts could utilize tic media and literary productions. controversies have initially evolved against the background of the background against the have initially evolved controversies - more volatile reli and lately in the modernizing reforms, Kemalist Islam in the expansion of political created by the gious climate had their ef reforms inevitably country. various early Kemalist The tion, secularization and immigration also led to the general politici- tion, secularization and immigration also ideologies among the Alevis in sation and rising popularity of leftist the 1960s-70s as well as the subsequent formation and broadening activism of transnational Alevi associations. on the left of Positions identity politics and its religious aspects. received attitudes based in the Alevi political spectrum emphasize and non-conform- the perceived historical Alevi anti-establishment of enduring conflicts with re- ist stances, shaped in the framework Such stances can concur pressive secular and religious authorities. rently downplay and overlook Alevi religious, spiritual and esoteric rently downplay and overlook Alevi religious,

82 Stoyanov 83 edited volumes - Other religionist, 10 9 L’Autre Turquie. Le mouvement Le Turquie. Élise Massicard, L’Autre Pro-Kemalist currents, rooted in Alevi currents, rooted Pro-Kemalist 8 These pro-Kemalist and modernist positions co-exist in Alevi and modernist positions co-exist in These pro-Kemalist - des Is Welt ture!”— Imagining Alevi community in contemporary Turkey”, idem, “Discourses on the Alevis in Contempo- 38 (1998): 240-242; lams , eds. in the Near East Communities Religious in Syncretistic rary Turkey”, - Otter-Beau and Anke Barbara Kellner-Heinkele Krisztina Kehl-Bodrogi, in Politics “Alevi Göker, jean, (Leiden: Brill, 1997), 100-101; Erman and Die civil religion der 111-112; Markus Dressler, Contemporary Turkey,” im Vergleich Atatürk-Rezeption und alevitische Kemalistische Türkei. Religion, Ergon, 1999), pp. 83-113 passim; idem, Die alevitische (Würzburg: 224-243 passim. On the Sunni-oriented currents in contemporary Alevism, see: Reha - Reli Identity: Cultural, in Alevi in Turkey”, Revivalism Çamuroglu, “Alevi and Ca- Olsson, Elisabeth Özdalga , ed. Tord gious and Social Perspectives tharina Raudvere (Istanbul: Swedish Research Institute, 1998), 81-82; idem, “Some Notes on the Contemporary Process of Restructuring , ed. Kehl-Bodrogi, Communities Religious in Syncretistic Alevilik in Turkey,” - Poli “Alevi 28-29; Erman and Göker, and Otter-Beaujean, Kellner-Heinkele 106. tics in Contemporary Turkey,” meinschaft. alevitische Identität in der Türkei der Gegenwart (Berlin: K. der Gegenwart Identität in der Türkei meinschaft. alevitische Bilici, “The of Alevi-Bek Function Faruk 1995), 102-105; Schwarz Verlag, Alevi Identity: Cultural, Religious and Religious Identity: Cultural, in ., Alevi tashi Theology in Modern Turkey”, and Catharina Raud- Olsson, Elisabeth Özdalga , ed. Tord Social Perspectives Erman and Swedish Research Institute, 1998), 52-53;Tahire (Istanbul: ver, Stud- Eastern Middle in Contemporary Politics Turkey,” “Alevi Emrah Göker, - Die alevi Markus Dressler, ies, 36/4 (2000), 99–118 104-105, 108, 110-111; Ergon, und Neubestimmungen (Würzburg: Traditionslinien Religion. tische 2002), 124-191 passim; PUF Proche Orient, et ses territoires (Paris: 2005), 101-103. aléviste On these currents, cf. Karin Vorhoff, “Let’s reclaim our history and cul- Karin Vorhoff, On these currents, cf. Zwischen Glaube, Nation und neuer Ge- Glaube, Zwischen On these trends, see: Karin Vorhoff,    10 9 8 notions, while developing a rhetoric grounded in popular Marxismrhetoric grounded developing a notions, while ideo- theology - such leftist of liberation versions and sociologized emancipation pro-Kurdish could also integrate logical schemas arguments. views and socio-cultural sphere of Alevism with more religionist,socio-cultural sphere whether to “stand- circles ostensibly seeking Sunni-leaning or Sufi-oriented the broader framework and legacy Alevism within of di- ardize” and orders. verse Ottoman Sunni Sufi traditions backing of and participation in the Kemalist modernizing and re- modernizing in the Kemalist backing of and participation formist movement, contemporary remain influential in Alevi politi- to employ a “progressivist” and continue cal self-consciousness rhetoric, mo- a number of parallels between secular highlighting sm, values presented as liberalism, humani dernity and basic Alevi and freedom of conscience. religious tolerance - - -

- 13 11 and can be also 12 Post-secular religiopolitical projects and discourses in Turkey in Turkey and discourses projects religiopolitical Post-secular For analogous recent developments among the Ahl-e Haqq, see: Ziba For analogous recent developments among Revivalism ”, 82-83; idem, “Some On this process, see: Çamuroglu, “Alevi Notes”, 30-31; Bilici, “The of Alevi-Bektāşī Theology in Modern Function of Ali-Orient Olsson, “Epilogue: The Scripturalization Tord 57-59; Turkey”, ite proselytizing and publishing programmes, initiated by Shiʽite proselytizing and publishing programmes, On Twelver see: Bilici, and focused on Alevism in Turkey, the Islamic Republic of Iran) - “Ale and Göker, 55-57; Erman “The Theology,” of Alevi-Bektashi Function 105-106; for some of their more rad- in Contemporaryvi Politics Turkey,” Oluşumla, İslami Türkiye’de ve Slogan Ayet ical offshoots, see Ruşen Çakır, Istanbul: Metis, 1990, 155-164. , 199- and Raudvere Identity, eds. Olsson, Özdalga ed Religions”, in Alevi , “Schriftliche Überlieferung versus mündliche Otter-Beaujean 209; Anke in im Alevitum”, - zum Stellenwert der Buyruk-Handschriften Tradition - Reli Syncretistic and Otter-Beaujean Kellner-Heinkele eds. Kehl-Bodrogi, as a , 224-226 Şehriban Şahin, “The Rise of Alevism gious Communities , 53:3 (2005), 465–485, David Public Religion,” Current Sociology Shankland, “The on ri Buyruk in Alevi village life: Thoughts from the field- - et hérésies dans l”Ori val sources of religious inspiration,” in Syncrétismes du Collège du Colloque XVIIIe Actes siècle). et ottoman (XIVe-. ent seldjoukide 2005, 311- & Dudley, Paris 2001, ed. Gilles Veinstein, octobre de France, “Religio-Secular 150-160; Markus Dressler, Turquie, 324; Massicard, L’Autre Journal of the Ameri- Alevism”, Metamorphoses: The Re-Making of Turkish , 76:2 (2008), 286-288, 304-305. of Religion Academy can Mir-Hosseini, “Breaking the Seal: The New Face of the Ahl-i Haqq”, in Syn “Breaking the Seal: The New Face Mir-Hosseini, , eds. Kehl-Bodrogi, Kellner-Heinkele and Kellner-Heinkele , eds. Kehl-Bodrogi, Communities cretistic Religious 175-195. Otter-Beaujean,    12 13 11 accompanied by projects to “modernize” Alevi/Bektāşī theology. accompanied by projects to “modernize” ite Islam of the type Shiʽite Islam of Twelver towards a legalist tion of Alevism 1979. of Iran after in the Islamic Republic established but less influential, plan and work on changing the sense of direc work on changing plan and but less influential, ularist settings. Such developments find their parallels among oth- developments find their parallels ularist settings. Such and Middle East (seen as er religious minority groups in the Near tradition by the majority “normative” “heterodox” after the end of the Cold War (influenced by factors, such as the (influenced by Cold War after the end of the Eastern Bloc in Central and Eastern Europe debacle of Communism of po- ideologies’ declining appeal, the growth countries, socialist litical Islam, etc.) the secularizing reignited the tensions between internal trends in modern Alevism. The modernist and religionist within Alevism have already generated restructuring tendencies n of effect a scripturalization and standardizatio designs, aiming to now re- ritual traditions, and these efforts have Alevi doctrinal and post-sec in current cultural and educational ceived further impetus

84 Stoyanov 85 edited volumes y 16 - - Another 14 clearly in- 15 The Alevi and Bektāşī communities in the Balkans endured The Alevi and Bektāşī communities in On these attempts, see: Dressler, “Religio-Secular Metamorphoses,” 292- On these attempts, see: Dressler, “Discourses on the Alevis”, 101. 293, 304-305; Vorhoff, On these initiatives, see: Şahin, “The Rise of Alevism as a Public Religion”, On these initiatives, see: Şahin, “The Rise of “The 276-287; idem, “Religio-Secular Modern Dede”, Dressler, 476 ff.; Recognition: Struggling for Metamorphoses”, 299-304; Martin Sökefeld, (Oxford: Space and in Transnational in Germany Movement The Alevi Berghahn Books, 2008), 147-178, passim. On the pioneering introduction of Alevi lessons as part of the compulsor On the pioneering introduction of Alevi lessons curriculum in British schools, see: Celia Jenkins & Religious Education to ‘Proud to be Alevi’: the Alevi Reli- a ‘Sort of Muslim’ Umit Cetin, “From Identity among Sec gion and Identity Project Combatting the Negative , 2017, DOI: ond-generation Alevis in the UK”, National Identities 10.1080/14608944.2016.1244933    14 16 15 tended to bring higher theological learning to Alevi clerical leader tended to bring higher theological learning ship analogous to that needed for Sunni and Shiʽite religious schol- ship analogous to that needed for Sunni such Alevi diasporas, moreover, European arship. Among West with maintaining a religio-educational agendas can be concurrent and humanistic ideals in Alevi central focus on the synthesis of Sufi its Islamic theological religiosity (while occasionally deemphasizing to build up an image of Alevism along the and historical contexts) which religious philosophy fashionable modern model of a world has a trans-religious appeal. treasures universal spiritual traits and important aspect of these religio-educational aspirations and pro- these religio-educational aspirations important aspect of and plans for the establishment of high schools cesses concern the programmes for the Alevi dedes, modern educational As dy- a renewed socio-religious are acquiring these developments at least environments, they namic in contemporary post-secular and reactivatio n of the resurgence and predicate partially underlay and vocabularyreligious references of current Alevi in a series and images, particularly in Turkey discourses self-representational religious the educational sphere these shifs in and the Balkans. In reflected in the continuing disputes are and cultural self-awareness ory of Alevi-related topics into the mandat regarding the inclusion state school system, as well as the the Turkish religious courses in of Alevi and policies leading to the integration successful campaign German and British public schools. religious curricula in the similar processes of migration, immigration, urbanization and the similar processes of migration, immigration, modernity post-Ottoman secularization brought by the onset of religiopolitical transmutations. post-secular and more recently, - - red- The provenance, original settlements and peregrinations and peregrinations The provenance, original settlements

Regrettably, the investigation of the migrations, spread the investigation of the migrations, spread Regrettably, erick De Jong, “Problems concerning the Origins of the Qizilbāş in Bulgar nell’Impero Shi’a sul tema: La in Convegno ia: Remnants of the Safaviyya?”, 1991) (Rome: Accademia nazionale dei Lincei, 15 Aprile Ottomano (Roma, Neortodokslaniiat isliam v bǔlgarskite 1993), 203-16; Nevena Gramatikova, i suvremennost, Sofia: Gutenberg, 2011 zemi. Minalo See the recent discussions of the state of evidence and research in F  17 17 and religious geography of the Kızılbaş communities and the Bek and religious geography However, the course and outcomes of these analogous processes of these analogous and outcomes the course However, dissimi- were impacted by Balkans and Turkey in the post-Ottoman - Balkans these ideo factors. In the and ideological lar socio-political of the origins and the crucial question incorporated logical factors in of the modern Slavophone Muslim groups ethnic composition Northern Macedo- Bosnia, Bulgaria, Serbia, South-Eastern Europe: the princi- Greece. That question was one of nia, Montenegro and - nationalist historiographies and na pal concerns of Balkan in the late Ottoman and early tion-building ideologies models dealing periods. The creation of ideological post-Ottoman ns of and religiopolitical dimensio with the vital ethno-confessional in a period when Alevism and Bektāşīsm this problem took place area of elite discourses focused on the wider entered popular and mod- Some of these inter-relations. Ottoman-era Christian-Islamic confessional orientation of els re-imagined the ethno-genesis and Balkan groups in sweep- the Slavophone Muslim, Alevi and Bektāşī - of Islamicisation and Turkifi ingly reconstructed historical contexts cation processes in the Ottoman empire. communities and the Bektāşī order in the Balkans the Balkans of the Kızılbaş communities and the Bektāşī order in religio-historical problems certainly is one of the most complex early religious and political arising from the Ottoman empire’s history. Early and recent research on the Islamic heterodox (who variously groups in the central and eastern Balkans Bektāşī or Kızılbaş ancestry) as being of Baba’i, self-identify has of these groups certain- accumulated enough evidence that some ly derive from pro-Safavid Kızılbaş deportees forcibly re-settled by century-Balkans.the Ottoman authorities in the sixteenth Other groups, who, led Turkoman groups may descend from heterodox by dervishes settled into the Balkans in and charismatic leaders, or even earlier peri- the initial phases of the Ottoman expansion ods.

86 Stoyanov 87 edited volumes - - - - , L’Al 19 Bektāşī cultic sites in the sites in the Bektāşī cultic During this period of political and military period of political During this - con 18 Early publications on Alevism and Bektāşīsm in the Balkans on Alevism and Bektāşīsm in the Balkans Early publications Within the cultures and scholarship post-Ottoman Within the cultures and scholarship post-Ottoman See, for example, the analysis of the damage and destruction inflicted on See, for example, the analysis of the damage in Nathalie Clayer the Bektāşī order in Albanian and Greek Epirus (1912-1967), Berlin: Harrassowitz, 1990, 181-185; Har que post-ottomane in Norris, “Bektashi Life on the Border Between Albania and Greece”, ry T. - and Heritage in the Bal Anthropology David Shankland, ed., Archaeology, and Anatolia, ed. Shankland, 309-328; idem, “The Bektashiyyakans broth- religious tensions along the erhood, its village communities and inter- border between Albania and Greek Epirus at the beginning of the 20th century”,Eastern Europe: Sufi Brotherhoods and in Sufism in idem, Popular and London: with Christianity and “Heterodoxy”the Dialogue (New York Routledge, 2006), 78-92. banie, pays des derviches: les ordres mystiques musulmans en Albanie á l’épo musulmans en Albanie mystiques ordres les banie, pays des derviches: Karakaya-Stump, “The Thought”; Emergence of the Kizilbas in Western and Protestant Utopia”. “Muslim Heterodoxy Kieser,   19 18 - by the serious dam been obstructed in the Balkans has tāşī order and Kızılbaş/Alevi on many age wreaked course of the military conflicts leading to post-Ottoman Balkan Balkan the militarycourse of leading to post-Ottoman conflicts states-formation. ades the Bektāşī order had already suffered massive and irretriev- had already suffered massive and ades the Bektāşī order con- of its formal ban in 1826 and the ensuing able losses because edifices and property. fiscation of its religious internal on a rather limited access to relevant and Anatolia drew and doctrinal primaryor external historical early evidence. Such accounts dating from late Ottoman period comprised Western observationsWestern diplo- and experiences of the first-hand travelers or mission- mats, travelers, historians, anthropologists, aries, gathered at Kızılbaş and Bektāşī cultic sites and complexes of them were gravely damaged or destroyed during before many also could record oral subsequent conflicts. Such early reports since may have all but dis- lore and ritual practices some of which need to be used cau- appeared. At the same time, these reports several evident Orientalist,tiously and critically since they reflect theological and missionary and attitudes. presumptions flicts in the region in the late nineteenth and early twentieth cen- in the late nineteenth and early twentieth flicts in the region in the traditional Alevi and Bektāşī networks turies, some of the of their and fragmented, while a number Balkans were disrupted before these turbulent dec displaced. Even communities were South-Eastern Europe and Kemalist Turkey the initial stances and the initial stances and Turkey and Kemalist South-Eastern Europe - - uri , this 22

21 chose to embrace Islam en 20 Exploited early to expound the advance of Islamicisation in Stoyanov, “On Some Parallels between Anatolian and Balkan Heterodox between Anatolian and Balkan Heterodox Some Parallels “On Stoyanov, and the Problem of their Coexistence and Interaction in Islamic Traditions 83-90. et hérésies, ed. Veinstein, in Sycrétismes the Ottoman Period”, The Bosnian church had evolved as an ecclesiastical body, schismatic schismatic The Bosnian church had evolved as an ecclesiastical body, the exact nature and evo- both from Catholicism and Eastern Orthodoxy; For an analysis of the early formulations and main arguments of these For an analysis of the early formulations and theories as well as some of their more recent reinstatements, see Y On the origins, spread and doctrinal traditions of the Christian dualist On the origins, spread and doctrinal traditions and Eastern Christian movements and trends in the medieval Byzantine world, see the anthology of translated primary sources in Janet Hamilton assist. ed., Christian Dualist Stoyanov, and Bernard Hamilton, eds., Yuri c.650-c.1450Heresies in the Byzantine World (Manchester and New York), 1998.    20 22 21 early Ottoman Bosnia and Herzegovina (which witnessed an out early Ottoman Bosnia and Herzegovina break of conflict between Roman Catholicism and the schismatic break of conflict between Roman Catholicism Ottoman conquest) Bosnian Church immediately before the in the early phases of the establishment of Ottoman rule of Ottoman rule masse in the early phases of the establishment scenario was rested on over the Balkans. This sweeping conversion Christian dualist commu- uncritical assumptions that late medieval as a whole to Islam in an nities made a conscious choice to convert ultimate response to earlier cycles of suppression and crackdowns subjected by the policies of to which they had been intermittently in medieval Byzantine the secular and ecclesiastical authorities Christendom. and Balkan Orthodox toman era, as formulated and elaborated in the contemporarytoman era, as formulated Bal- These competing historiographies kan national historiographies. in with the Islamicisation processes were particularly concerned as the ethnic, as well and Balkan Europe Ottoman-era Anatolia cul- Islamic provenance of the Balkan Slavophone tural and linguistic models One of the early interpretative communities and enclaves. dissenting posited that the late medieval of these historiographies heresies adhering to the Christian dualist sectarian communities of Bogomilism and Paulicianism, reports on Alevism and Bektāşīsm show inevitable indebtedness indebtedness show inevitable Alevism and Bektāşīsm reports on nation/ of the rival regional and aims to the preoccupations - approach and designs. The emerging programmes state-building historybelief system and es to the Bektāşīsm were of Alevism and grand in- impact by the newly formulated shaped under the strong the Ot interrelations in of Islamic-Christian terpretative schemas

88 Stoyanov 89 edited volumes - - - endi, - Subsequent evidence-based Subsequent evidence-based 23 ed., Sofia, 1929), 271, 289; Aleksandŭr Teodorov-Balan, “Bŭlgarskite ed., Sofia, 1929), 271, 289; Aleksandŭr nd Early popular and scholarly interest in the potential Christian Early popular and scholarly interest in , Tŭrnovo, 1886 , Tŭrnovo, Irećek, Istoriia na bŭlgarite See, for example, Konstantin (2 ern Balkans and Western Europe have attracted a prolonged and ongoing Europe ern Balkans and Western “Between Stoyanov, Yuri debate, especially in the last few decades - see of the He- Theology: the Rise of the Paradigm Heresiology and Political of its Medieval and Modern De- retical Bosnian Church and the Paradoxes Rep of the Monotheistic Religions. Theologies velopments’, in Political lution of its inter-relations with Christian dualist movements in the West with Christian dualist lution of its inter-relations resentation of the Divine and Dynamics of Power (Brescia: Morcelliana, 2005), ed. Giovanni Filoramo, 161-180. , (Boulder, Colo.& New York, 1980) 240. Colo.& New York, Studies, (Boulder, Cultural Balkan , Letopis na bŭlgarskoto na bŭlgarskoto , Letopis borba” i tiahnata cherkovna katolitsi v Svishtovsko “Cryp - Stavro Skendi, more recently, druzhestvo, 2, 1902, 123ff.; knizhovno to-Christianity in the Balkan Area under the Ottomans”, in Stavro Sk  23 research and the growing availability of diverse primaryresearch and the growing source ma- ideo- the untenability of such sweeping, terial conclusively exposed g late of large-scale Islamicisation amon logically-driven scenarios in the However, and dissenting groups. medieval Balkan heterodox theo- formulation and dissemination of these earlier stages of the liable to communities were particularly ries, the Alevi and Bektāşī massive scenarios and narratives of assumed be drawn into such heretical groups to Islam. conversion of Christian various layers of Alevi-Bek or Christian-influenced elements in the and theologized ideologized tāşī syncretism could be thus heavily - ethno-con post-Ottoman and then incorporated into the emerging geographical and religious fessional constructs, with all their actual by the new politi- territoriality ambitions. The policies implemented - Christian-ma post-Ottoman cal and religious establishments in the strategies in dealing jority successor states presented different polities in their territories, as with the inherited multi-confessional - I kingdoms of Yu War discernible, for example, in the post-World the earlier theories for as- goslavia and Greece. During this period suming Christian origins of Kızılbaşim and Bektāşīsm were to a cer conversion model was subsequently broadened to be applied to broadened model was subsequently conversion and historythe origins Islamic of the Balkan Slavophone of most reconstructed schemas thus Such historiographic communities. Muslim Balkan Slavophone groups of the modern-day substantial as Islam) adhere to Hannafi Sunni population (who predominantly heretics. heirs of medieval Christian - - - particu ite inter-relations, The rich and diverse material as- The rich and diverse 24 However, notwithstanding the extensive and increasing increasing notwithstanding the extensive and However, 25 Balkan Alevi and Bektāşī religious and cultural traditions en- Balkan Alevi and Bektāşī religious and Despite its slow and uneven progress (particularly in the in the progress (particularly slow and uneven Despite its See the surveys of the development of the local studies of the Alevi and “Changing in Nevena Gramatikova, Bektāşī groups Soutjh-east Europe of Sufi Or in Bulgaria,” in Ethnology and the Issue of Alevi Identity Fates Workshop on of the British-Bulgarian Proceedings ders: Theory and Practice: and ed. Antonina Zhelyazkova May 2000, Sofia, Bulgaria, 19-23 Sufi Orders ar Kultova Jorgen Nielsen, (Sofia: IMIR:Lybomir Mikov, 2001), 567-581; na heterodoksnite (XVI vek) -XX i izkustvo miusulmani v Bǔlgaria hitektura 2007)), 21- AI “Marin Drinov”, (Sofia; 2005 (repr. kǔzǔlbashi/alevii bektashi 33 passim. Analysis of the importance of this newly accumulated evidence of Alevism and Bektāşīsm for these fields in Yuri Stoyanov. “On Some Parallels”, “On Some Yuri Stoyanov. and Bektāşīsm for these fields in   25 24 evidence to the contrary, the schemas and theories assuming a of the Balkan Kızılbaş and pre-Ottoman Slavonic Christian identity in period post-Communist Bektāşī groups have persisted into the of the Balkans in ideology-driven and improvised historiographies the Ottoman period. policies enforced in vari- dured for decades the militant secularist Bloc Communist regimes. ous intensity by the respective Eastern cultural Alevi and Bektāşī The process of reclaiming religious and sembled in these publications, their arguments and conclusions their arguments and conclusions sembled in these publications, study of the role of the are especially significant for the further dervish in the advance and orders (and Bektāşīsm, in particular) the Balkans, the rise, devel- nature of the Ottoman colonization of syncretism, the opment and main patterns of Christian-Islamic phenomenon of crypto-Christianity and some other related spheres. tain extent absorbed into the historical, religious and general historical, religious absorbed into the tain extent arising from the crystallizationdiscourses - histori of nation-building ographies era), the Cold War Eastern Bloc states during South East European reli- research on Alevi and Bektāşī subsequent evidence-oriented have in the Balkans (some of which gious and cultic complexes - the respective communities in the post-Com been reclaimed by n fieldwork and close investigatio munist period), anthropological s have made a series of vital contribution of Ottoman-era sources cultural of Ottoman political, religious and to the relevant spheres history, and Suinni-Shiʽ Christian-Muslim larly in the area of local studies. larly in the area of

90 Stoyanov 91 edited volumes - Shi’i Islam Shi’i Islam (continuously utilized in the Balkans from the late nine- in the Balkans from the late (continuously utilized 26 La perception de l’héritage ottoman perception and Identities”, La ing of Albanian Politics 2005), 95-128 L’Harmattan, Ganglof , (Paris: ed. Sylvie Balkans, dans les – the specific dynamics (discussing the case of Albanian Muslim identities in late Ottoman and of the evolution and political role of Bektāşīsm revival remains post-Communist Albania and its marked post-Ottoman outside the scope of this article, see the brief summary in of this process Alevi and Bektashi Identities in Post-Ottoman “Contested Stouyanov, Yuri the Balkans and their Shi’ite Component”, ed. Lloyd Ridgeon, , Politics Muslim Community and Identity: Religion, and Change in the Global 2012), pp. 185-191. (London: Tauris, Nathalie Clayer, “The to Islam in the Restructur Issue of the Conversion Nathalie Clayer,  26 - Eu in South-Eastern cultures in the Orthodox-majority identities in its early settings is still post-secular as in a variety of rope as well - local and transna are now exposed to communities stages. These Twelver Twelver pressures and Sunnification tionally coordinated origi- and educational programmes, Shiʽite pro-active proselytizing the Republic of Iran. At the same time, nating from the Islamic cultures in general have con- South-East European post-Communist frame- and reformulate their identities in the tinued to reimagine heretical imaginary, in the re- conceptualized work of a Slavo-Turkic historiographies. nation-building spective late-and post-Ottoman of cases this process occurs in the framework in some Significantly, “pre-continuity” instrumentalization of the so-called a post-secular approach teenth centuryassumed pre-Ottoman in which an onwards), framework for Slavonic heretical past provides the religio-cultural of the identity of modern-day the re-legitimization and reassertion Muslim communities in and even Albanian-speaking Slavonic- South-Eastern Europe. - - - , ed. Tord Olsson, Elis- , ed. Tord and Social Perspectives Religious Cultural, Identity: Alevi (Istanbul: Swedish Research Institute, Catharina Raudver, and abeth Özdalga 51-63. , in the Near East Communities Religious in Syncretistic ing Alevilik in Turkey,” - Otter-Beau and Anke Barbara Kellner-Heinkele ed. Krisztina Kehl-Bodrogi, jean, (Leiden: Brill), 25-33. Catha- and Olsson, Elisabeth Özdalga , ed. Tord gious and Social Perspectives 79-85. Swedish Research Institute), rina Raudvere (Istanbul: (1912-1967), (Berlin: Harrassowitz, 1990). post-ottomane banie á l’époque de l’héritage ottoman dans les perception La and Identities”, Albanian Politics 95-128. L’Harmattan), Ganglof , (Paris: ed. Sylvie Balkans, Ergon). (Würzburg: im Vergleich Atatürk-Rezeption Ergon). gen (Würzburg: - Au Religious Islam: Alevism,” in Speaking for thority in Contemporary Turkish - (Leid thorities in Muslim Societies, ed. Gudrun Krämer and Sabine Schmidtke en: Brill), 269-294. , 76/2: 280-311. of Religion Academy Journal of the American Alevism”, Studies, 36/4: 99–118. Eastern Middle der Uni- des Institutes für Orientalistik Jahrhundert bis 1826), Vienna: Verlag versität Wien. tāşī Order and the Ottoman State (Sixteenth-seventeenth centuries)”, in Bek centuries)”, tāşī Order and the Ottoman State (Sixteenth-seventeenth tachiyya, Estudés sur l’ordre mystique des Bektachis et les groupes relevant de groupes relevant et les Bektachis des mystique tachiyya, sur l’ordre Estudés Bilici, Faruk. (1998). “The Function of Alevi-Bektashi Theology in Modern Turkey”, in ., (1998). “The in Modern Turkey”, of Alevi-Bektashi Theology Function Bilici, Faruk. Literature Ayet ve Slogan Türkiye’de İslami Oluşumla, (Istanbul: Metis). Oluşumla, İslami Türkiye’de ve Slogan Ruşen. (1990). Ayet Çakır, “SomeÇamuroglu, Reha. (1997). Notes on the Contemporary Process of Restructur - Reli Identity: Cultural, in Alevi Revivalism in Turkey”, “Alevi Çamuroglu, Reha- (1998). - musulmans en Al mystiques ordres les pays des derviches: Nathalie, L’Albanie, Clayer, “The Nathalie. (2005). of Issue of the Conversion to Islam in the Restructuring Clayer, und alevitische Kemalistische Die civil religion der Türkei. Markus. (1999). Dressler, und Neubestimmun - Traditionslinien Religion. Die alevitische Markus. (2002). Dressler, “The Markus. (2006). for Religious Au- Modern Dede: Changing Parameters Dressler, “Religio-Secular Metamorphoses: The Re-Making of Turkish Markus. (2008). Dressler, in Contemporary Politics Turkey,” (2000). “Alevi and Emrah, Göker. Erman, Tahire. in Anatolien: (vom späten fünfzehnten Suraija. (1981). Der Bektaschi-Orden Faroqhi, Survival. The Bek “Conflict, Suraija. (1995). Accommodation and Long-Term Faroqhi,

92 Stoyanov 93 edited volumes - - - ed., Sofia). nd Matḅaʻ-i Qādirī. the Negative Identity the Alevi Religion and Identity Project Combatting , DOI: among Second-generation Alevis in the UK”, National Identities 10.1080/14608944.2016.1244933. Shi’a sul tema: La Bulgaria: Remnants of the Safaviyya?”, in Convegno 1991) (Rome: Accademia nazionale 15 Aprile nell’Impero Ottomano (Roma, dei Lincei), 203-16. and Anthropology Missionary in Archaeology, Accounts and their Aftermath”, Hasluck, 1878- of F.W. Life and Times and Anatolia: the Heritage in the Balkans vol. 1, 328-353. 1920, ed. David Shankland, (Istanbul: Isis), Bektâşîye in the Sixteenth Century”, and his Time, the Second in Süleyman 121-129. ed. Halil Inalcik and Cemal Kafadar ( Istanbul: Isis), Dynamics, 17:2: 107-134. of the Brit Proceedings and Practice: Theory Orders: of Sufi garia,” in Ethnology , ed. Alexandre Popovic and Gilles Veinstein, (Paris: Geuthner), (Paris: Geuthner), Veinstein, and Gilles Popovic , ed. Alexandre Hadji Bektach 167-181. ish-Bulgarian Workshop on Sufi Orders 19-23 May 2000, Sofia, Bulgaria, ed. An- Sofia, Bulgaria, 19-23 May 2000, Workshop on Sufi Orders ish-Bulgarian and Jorgen Nielsen, (Sofia: IMIR), 564-622. tonina Zhelyazkova Gutenberg). vremennost, (Sofia: c.650-c.1450 Byzantine World tian Dualist Heresies in the (Manchester and New York). toman Society: Sources, Doctrine, Rituals, Turuq, Architecture, Literature and Literature Architecture, Turuq, Rituals, Doctrine, toman Society: Sources, Kurumu), 67-95. Tarih Ocak (Ankara: Türk Fine Arts, Modernisms, ed. Ahmet Y. , n. s., 41:1: , n. s., 41:1: des Islams actions between Alevis and Missionaries”, Die Welt 89-111. , Bombay: : Ahl-i haqq Texts of Kurdistan (1950). The Truth-Worshippers Vladimir. Ivanov, to ‘Proud to be Alevi’: a ‘SortJenkins, Celia and Umit, of Muslim’ Cetin. (2017). “From the Origins of the Qizilbāş in De. (1993). “Problems concerning Jong, Frederick (2004). “The Thought: Emergence of the Kizilbas in Western Karakaya-Stump, Ayfer. (1993). “Ḳalenders, Abdâls, Ḥayderîs: The Formatian of the Karamustafa, Ahmet T. in Sufism and Sufis in Ot of Anatolian Sufism”, (2005). “Origins Karamustafa, Ahmet T. Gramatikova, Nevena. (2001). “Changing Fates and the Issue of Alevi Identity in Bul- and the Fates Nevena. (2001). “Changing Gramatikova, Cultural Cultural Identity,” of the Alevi Collective (2005). “The Özlem. Transformation Göner, lgarskite zemi. Minalo i su- zemi. Minalo Neortodokslaniiat Nevena. (2011). isliam v bǔlgarskite Gramatikova, assist. ed., Chris- Stoyanov, Hamilton. (1998). eds., Yuri Hamilton, Janet and Bernard, 1886 (2 , Tŭrnovo, . (1929). Istoriia na bŭlgarite Irećek, Konstantin Kieser, Hans-Lukas. (2001). “Muslim Heterodoxy and Protestant Utopia. The Inter Hans-Lukas. (2001). “Muslim Heterodoxy Kieser, - - - - in ed. Ke in Syncretistic Schriftliche Überlieferung versus mündliche Tradition - - Schriftliche Überlieferung versus mündliche Tradition Schriftliche Überlieferung versus mündliche Tradition - - Schriftliche Überlieferung versus mündliche Tradition “ Anke. Anke. “ Anke. PUF Proche Orient). PUF Proche tachisme-alevisme, Istanbul: Isis. tachisme-alevisme, en Anatolie, Istanbul: Isis. , Leiden: Brill. Turquie en soufisme populaire AI “Marin Drinov”, (Sofia; kǔzǔlbashi/alevii (XVI vek)bektashi -XX Bǔlgaria 2007). (repr. - and Otter-Beau Kellner-Heinkele , ed. Kehl-Bodrogi, Communities Religious jean, 175-195. and and Heritage in the Balkans Anthropology Shankland, ed., Archaeology, Anatolia, ed. Shankland, 309-328. religious tensions along the border between Albania and Greek Epirus at ter- East Sufism in Norris, Popular the beginning of the 20th century”, in harry T. with Christianity and “Hetero ern Europe: Sufi Brotherhoods and the Dialogue (New York and London: Routledge), 78-92. and London: Routledge), doxy” (New York 199-209. and Raudvere, tity, ed. Olsson, Özdalga im Alevitum”, zum Stellenwert der Buyruk-Handschriften Syncretistic Religious Religious Syncretistic and Otter-Beaujean hl-Bodrogi, Kellner-Heinkele , 224-226. Communities - and Otter-Beau Kellner-Heinkele , ed. Kehl-Bodrogi, Communities Religious jean, 212-226. 53:3 (2005), 465–485. et hérésies dans l”Orient rival sources of religious inspiration,” in Syncrétismes de du Collège du Colloque XVIIIe Actes siècle). et ottoman (XIVe-. seldjoukide 311-324. & Dudley, Paris 2001, ed. Gilles Veinstein, octobre France, im Alevitum”, zum Stellenwert der Buyruk-Handschriften Au banquet des quarante: exploration au coeur du bek au coeur exploration des quarante: banquet Irène. (2001). Au Mélikoff, (Paris: et ses territoires (Paris: aléviste mouvement Le Turquie. (2005). L’Autre Massicard, Élise. Sur les traces du soufisme turc: recherches sur l’Islam populaire populaire sur l’Islam du soufisme turc: recherches traces (1992). Sur les Irène. Mélikoff, du et ses avatars: genèse et évolution un mythe (1998). Hadji Bektach: Irène. Mélikoff, na heterodoksnite i izkustvo miusulmani v arhitektura (2005). Kultova Lybomir. Mikov, of the Ahl-i Haqq”, in Syncretistic the Seal: the New Face Ziba. “Breaking Mir-Hosseini, in David Between Albania and Greece”, “Bektashi Life on the Border Norris, Harry T. (2006). “The Bektashiyya brotherhood, its village communities and in- Norris, Harry T. 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94 Stoyanov 95 edited volumes - 127: 163–186. für Ethnologie Zeitschrift a Religious Institution,” Berghahn Books. (Oxford: Space and in Transnational - of their Coexistence and Interaction in the Otto and the Problem Traditions 75-119. et hérésies, ed. Veinstein, in Sycrétismes man Period”, of its Medieval Church and the Paradoxes of the Heretical Bosnian Paradigm - of the Monotheistic Reli Theologies in Political and Modern Developments’, of the Divine and Dynamicsgions. Representation of Power (Brescia: Morcellia- 161-180. ed. Giovanni Filoramo, na), druzhestvo , 2: 101-211. knizhovno na bŭlgarskoto , Letopis borba” cherkovna (Berlin: K. der Gegenwart Schwarz Verlag). Identität in der Türkei Bar , ed. Krisztina Kehl-Bodrogi, the Near East in Communities tistic Religious 94-110. (Leiden: Brill), Otter-Beaujean, and Anke bara Kellner-Heinkele ,38: 220–252. des Islams Welt munity in contemporary Turkey”, (Boulder, Colo.& New York), 233-257. Colo.& New York), Studies (Boulder, Cultural Balkan in Stavro Skendi, Struggling for Recognition: The Alevi Movement in Germany in Germany Movement The Alevi Recognition: Martin. (2008). Struggling for Sökefeld, Islamic Anatolian and Balkan Heterodox between Some Parallels “On Yuri. Stoyanov, Theology: the Rise of the (2005). “Between Heresiology and Political Yuri. Stoyanov, i tiahnata (1902). “Bŭlgarskite katolitsi v Svishtovsko Aleksandŭr Teodorov-Balan, Nation und neuer Gemeinschaft. alevitische Glaube, Karin. (1995). Zwischen Vorhoff, - in Syncre Turkey”, in Contemporary Karin. (1997). “Discourses on the Alevis Vorhoff, Karin. (1998). “Let’s reclaim our history and culture!”— Imagining Alevi com- Vorhoff, (Ankara, Elips). Ocakları Ali. (2006). Kızılbaş Alevi Yaman, Sökefeld, Martin. (2002). “Alevi Dedes in the German Diaspora: The Transformation of Diaspora: The Transformation Dedes in the German Martin. (2002). “Alevi Sökefeld, Skendi, Stavro. (1980). “Crypto-Christianity under the Ottomans” in the Balkan Area Skendi,

VLADISLAV YERYOMIN VLADISLAV Department of Philosophy, of Philosophy, Department Lugansk region, Severodonetsk Cultural Studies and Information Services Faculty of Law, of Law, Services Studies and Information Faculty Cultural Volodymyr Dahl East Ukrainian National University, Ukraine, University, East Ukrainian National Dahl Volodymyr

96 Yeryomin 97 edited volumes - - . Guénon eligions eligions ge The aim of the work is to carryThe aim of the work is to out a comparative analysis of religions in the teachings of New Age the idea of the unity of R.and the traditionalism of context of Cultural Guénon in the of the research is to combine com- Studies. The methodology In methods. Scientific novelty. parative, logical and historical the phenomenon of space the research of the post-Soviet conducted since the mid-1990s. Among has been “New Age” A. Kosorukova Manchenko, Shchedrin, Yu. its researchers D. is less ex- can be called. The topic of integral traditionalism plored. In domestic science A. Shchedrin, S. O. Vyshynskyi, Gutsulyak are involved in it, but this comparative analysis was Conclusions. The con- not the subject of a separate review. teachings and cepts of the unity of religions in the “New Age” different sides. integral traditionalism have both common and teach- The first of them demonstrate eclecticism of religious Modernity and ings, both among themselves and with ideas of R.Postmodern; Guénon seeks to discover esoteric unity of re- much as possi- ligions, avoiding eclecticism and abstracting as ble from the latter. New Age, integral traditionalism, unity of religions, Keywords: esotericism, initiatoryorthodoxy, chain, individualism. raditionalism of R raditionalism eachings of New A eachings The religious palette of the modern world, especially the west The religious palette of the modern Introduction Introduction Abstract Abstract Unity of the of R Concepts T in the and the T ern one, is distinguished by an unprecedented variety of teachings - and cults that has become an integral part of the culture of post-in In this regard, attempts to comprehend this diver dustrial society. sity at a deep philosophical level do not stop. Among the concepts of this kind, an important place is occupied by the idea of internal Before starting to consider the idea of the internal unity of re- Before starting to consider the idea of the Platonic Academy The greatest interest in this respect is The purpose of the work is to carry of the work is to The purpose analy- out a comparative of the phenomenon of space, the study In the post-Soviet Perennialism ligions, it is necessary place in the history to determine its of reli- modern scholars of religiongious and philosophical teachings. Most confessions. S.consider this idea generally alien to traditional Zhari- on different examplesnov writes about this in his article, showing is mutual negationthat the normal and natural state of religions Antisery and G. D. 2016). Italian historians of philosophy (Zharinov, the religious and philosophicalReale note that this idea has origins in thought of Antiquity – Pythagoreanism, Platonism and Hermeticism. of this article in anotherThis topic was investigated by the author of the internal unity of re- paper (Yeryomin, 2017-1: 83-88). The idea conceptual form only in Renaissance Neoplatonism. the ligions takes in Florence, founded in 1462 by the Italian philosopher Marsilio Ficino (1433-1499), who later took priesthood. Considering the Fici- Antisery theory and G. D. no’s of “illumination”, Reale write: “The meaning of philosophical activity is to prepare the soul in such a way that the intellect is able to perceive the light of divine revela- (and higher) unity of religions, which has a long history which has a long unity of religions, (and higher) and various culture. in modern forms of expression Age teachings religions in the New idea of the unity of sis of the of R.and the traditionalism Stud- of Cultural Guénon in the context to the lack of direct re- topic is due, firstly, ies. The choice of the issue of to the fact that the search in this context, and secondly, in traditional and new religious movements demarcation between contemporary is open and controversial. culture - since the mid-1990s. Among its re has been conducted “New Age” can be called. A. Kosorukova Manchenko, Shchedrin, Yu. searchers D. traditionalism is less studied; A.The topic of integral Shchedrin, S. a however, deal with it in Ukrainian science, Gutsulyak O. Vyshynskyi, of religions in thesecomparative analysis of views on the unity consideration. teachings was not the subject of separate

98 Yeryomin 99 edited volumes - To understand the nature of this phenomenon, one should understand the nature of this phenomenon, To (Sophia), the search and understanding of which marked wisdom (Sophia), tion, <…>. Hermes Trismegistus, Orpheus, Zoroaster were equally were equally Zoroaster Orpheus, Hermes Trismegistus, tion, <…>. by this light,“enlightened” prophets, and their therefore they are to preservemission is The fact that unrevealed truths. the sacred, truth (which Py could touch the same theologians” these “ancient - an ex- then received), according to Ficino, finds thagoras and Plato the which is one for all. Christ embodied planation in the Logos, the the fullness of Revelation. Therefore, and that means Word, Pythagoras, Pla- Plato (and Zoroaster, works of Hermes, Orpheus, doctrine, because are easily consistent with the Christian tonists) (Antisery, Re- same source (the Divine Logos)” both derive from the gwick, it to the British historian M. Sed ale, 2002: 45-46). According of per of Ficino that became the forge was the Platonic Academy - perennis (“Eternal Philoso ennialism – the notion of Philosophia phy”) content of vari- source and the secret (esoteric) as a common ous religions. The very perennis was introduced in term Philosophia to determine M. Fici- librarian Agostino Steuko 1540 by the Vatican 2014: 39-40). main insight (Sedgwick, no’s The well-known itself. note a special character of the Renaissance Russian philosopher A. Dugin writes that the formation of secular cul- intellectuals to look “from theture of this period allowed European for Jewish which was quite natural just at Christianity, not outside” but for the entire “bewitched world” of religious and Muslim thinkers, not always imply a completecultures. It was this distance (which did the latter as a “traditional soci- break) that made it possible to define ety” or the paradigm of Premodern, singling out the common that A. ofunited them. Further Dugin notes that one part of the thinkers Bacon) F. Galilei, B. Telesio, the Renaissance and early Modernity (G. , which should be eliminated by the in ignorance saw this “common” This and rational philosophy. development of experimental science project,was the beginning of the “Enlightenment” which became the The other part of theseleitmotif of the epoch of Modern times. saw this “common” della Mirandola, N. of Cusa) P. (M. Ficino, thinkers in the beginning of perennialism noted above (Dugin, 2009: 590-592). This dual nature of the Renaissance logically followed from the dual to the heritage of which humanists and naturalnature of Antiquity, philosophers of the 15-16th centuries addressed themselves. This na- - - Now, after a short history it is Now, of the subject of this study,

In the following centuries, perennialism existed on the pe- In the following centuries, perennialism New Age necessary to proceed to its immediate consideration. Synthesizing as a collection different wordings, it is possible to define “New Age” of new non-traditional doctrines of a religious-mystical nature, initial- cording to which the world during the cyclecording to which the of its existence is steadily age to the (from the “golden” moving toward its “materialization” model of history Later this one). re- will be perceived and “iron” thought by R. Guénon and his school. - riphery culture in the circles of Rosicrucians, Freema of European sons and Kabbalists (H. C. John Dee, H. Kunrath, R. von Nettesheim, term “WesternFludd), united today by the common esotericism”. But in the 19th century, it is experiencing a new upsurge and ac due to the discoveryquiring a new form. First of all, this was of the for the oldest expression of which were taken by Europe, Vedas - 2014: 40). It is this form of peren Philosophia perennis (Sedgwick, - d’Ol and mystics (Fabre nialism, developed by a number of writers the basis of the Louis Jacolliot) formed d’Alveydre, ivet, Saint-Yves the ideological source of which became of H. Blavatsky, theosophy also received by R. was the New Age movement. It, later, a little integral traditionalism. How- Guénon, the founder of the school of development of in spite of this common source, the further ever, these teachings went very ways. different ture was well illustrated by K.ture was well Marx, in the antique who distinguished proudly and “the line of Democritus”, “the line of Plato” philosophy of tra- In the language of the latter. himself the continuer considering - tendencies in cul the corresponding these two lines (and ditionalism, if in Antiquity thinking. But can be called “sacred” and “profane” ture) displacing its successors to as a whole eclipsed “Democritus”, “Plato” the restora- life, in the Renaissance – after the sidelines of intellectual The his- – the situation began to reverse. tion of antique proportions tory confirmed this and science of Modern times only of philosophy strangely enough, of thought.vector of development However, ac in full agreement with Platonic historiosophy, these changes were

Yeryomin 100 101 edited volumes - - - the New Age worldview is the astrologi The original basis of teachings, not related to the concept of the many Later, - of Aquari the “Age imminent coming of the belief in the ly united by us”. As20th century, of the a cultural phenomenon a New Age has spiritism and occult of H. Blavatsky, in the theosophy direct source ism of the 19th century. Having filled the “spiritual vacuum” of the 19th century.ism of the vacuum” filled the “spiritual Having its cultural it received rapid development in all of late Modern times, the idea of this phenomenon note that space. Almost all researchers – “in- of religions” (from the Greek ἐσωτερικός of the “esoteric unity literature one can is its main feature. In the New Age ner”, “hidden”) (Asgarthaof H. the “spiritual center of the Earth” find a reference to which stores the same of H. and N. Roerich), Shambhala Blavatsky, knowledge (Kliman, 2013). for all religions esoteric by the synthesis era of Aquarius, characterized cal concept that the re- achievements of secular science, should of various creeds and Christianity). The change of place the era of Pisces (associated with displacement of the point astrological eras is connected with the one zodiacal which falls on March 20 or 21, from of vernal equinox, circle. of the zodiacal constellation to another against the course as precession. Preces- This is made possible by such a phenomenon the Earth rotates, under the sion means that the axis, around which and the Sun deviates slight influence of the attraction of the Moon describing the cone in space. Thus, over time, for the Earth ob- ly, constellations. the Sun begins to project into other zodiacal server, in the constellation of equinox vernal met the years it last 2000 The of Aries, Taurus, Pisces, and before that – in the constellations Gemini, etc. In the 20-21th centuries, according to this concept, the passes into the constellation of Aquari- point of the vernal equinox for all mankind. However, us, which entails deep cultural changes , in contrast to the signs of the Zodiac, do constellations the zodiac there is no specific date, not have clear boundaries. For this reason, one and the beginning of an- which could be considered the end of other era. Astrological eras last an average of about two thousand one, but gradually. years, so they are not replaced one by of Aquarius” (e.g., neopaganism, various psychotherapeutic “Age were included in the New Age phenome- and health systems), it is this concept, open to arbitrary interpretations, non. However, served as the core around which this phenomenon was originally The main conclusion that followed from this reasoning was this reasoning was The main conclusion that followed from feature of the New Age teach- this another important From formed. The veryformed. The Bailey proposed by Alice was Age” term “New in the Theo- and an active figure – an English writer (1880-1949) and of H. Blavatsky the theosophy She combined sophical Society. f and the concept o with astrology of perennialism her re-thought to Such a course of thought made it possible of Aquarius”. the “Age edition) of Philosophia perennis (in its latest connect the doctrine religions progress, alien to both traditional with the idea of historical and the very mod- This idea, which has a completely perennialism. alism. was rethought in the context of spiritu ern and secular origin, teachings – important feature of the New Age This traces the most the ideas science and religion by projecting the desire to combine onto the sphere of spirit.of evolution and progress This is how the evolu- these teachings emerged – the “spiritual central concept of tion of mankind”. to accept a single esoteric that if earlier mankind was not ready cover”doctrine that was presented “under the reli- of traditional it was quite ripe of Aquarius” gions, then on the eve of the “Age S.for this. Channels of this disclosure, as are “new Kliman notes, communication with revelations” that occur through the medium’s role in the design the beings of the “subtle world”. An important free fantasy of their crea- of new doctrines is often played by the Agni Yoga, of Theosophy, tors. Such, in his opinion, is the nature Urantia Book, Scientology, Rose of the World, Anthroposophy, Channeling and other directions of the “New Age” Neo-Paganism, (Kliman, 2013). their of religions (after an external union ings follows – the desire for on the grounds that they have al- whole into a single “correction”) of mankind” or were hope- ready played their role in the “evolution 2005: 45). An alternative to such unifica- lessly distorted (Blavatsky, is the simple replacement of old religions tion (in case of its failure) About this the follower of Ag- Teaching”. by the “New One World A. writes: “The Klizovsky Brotherhood does not engage in ni-Yoga the alteration of old caftans – by correcting distorted Teachings, but gives humanity a beautiful new apparel – the New Teaching. For every unprejudiced person, it must be clear that this is the only means to facilitate the way out of the old rut, that only the New

Yeryomin 102 103 edited volumes - - y was spawned a huge number of directions, churches spawned a huge number of directions, 1 With all this, it is important to note the sympathy of the note the sympathy it is important to With all this, But, as noted by modern researchers, it is individualism, In this regard, it is interesting to note the definition of New In this regard, it is interesting to note with the idea of “the priesthood of all believers” in the 16th centur directed against the monopoly of the Catholic Church on the interpreta tion of the Bible. Ideologists of the New Age movement in fact extend of Aquarius” this principle to all traditional religions, because in the “Age every person becomes capable of direct communication with the “spiritual world”. The Protestant slogan Sola Scriptura (Latin “only Scripture”) associated Scripture”) The Protestant slogan Sola Scriptura (Latin “only  1 e” “true” of traditional religions (whose new-agers for the founders rejection of such phenomena as or and the doctrine they revive) One World Teaching can unite the disunited nations and end the nations and can unite the disunited Teaching One World of their gods about the superiority senseless disputes eternal and 2002: 82). beliefs” (Klizovsky, and their thodoxy and dogmatics (especially when it comes to Christianity) (especially when it comes to and dogmatics thodoxy the In this way of thinking this “unification”. that most of all hinder and with its criticism of “logocentrism” spirit of Postmodernism (Kliman, freedom is easily recognized propaganda of unlimited close connection 2002). This is indicated by the 2013; Manchenko, with contemporaryof New Age teachings and music), art (painting improvisa- canons, the increased importance of with its rejection of it possible to features make These tion and “creative inspiration”. identify Age as the religion of Postmodern. with confidence New inherent in the ideologists of freedom of thought and creativity, religion as an empty New Age, that leave the project of universal - attempt at centraliza any declaration. This state of affairs blocks which remain an ex- tion and unification of New Age teachings, of contemporarytremely plural and scattered phenomenon reli- situation 2011). A similar Bednenko, gious culture (Kosorukova, when the famous slogan occurred in the case of Protestantism, Sola Scriptura and sects, the number of which continues to grow today (Guenon, to grow today (Guenon, and sects, the number of which continues 2008: 72). Kosorukova which is given to it by Yu. Age as a “meccano religion”, show that for the ideologists and G. In their article they Bednenko. religions are nothing of “new religions” the teachings of traditional possible to arbitrarily “assem- more than “material” from which it is diverse constructions, following the instructions of the most ble” A different view of the idea of the unity of religions belongs A different view of the idea of the unity during the cycleAbout two forces acting in the world of its Traditionalism René Guénon (1886-1951), the founder of thinker to the French The main feature of this the school of integral traditionalism. the particular areas of the school is that all the knowledge about art,manifested world – nature, culture, science, politics, etc. – is de- rived from the fundamental metaphysics, the reconstruction of into the secret mean- which is made through intuitive penetration they believe, is metaphysics, ing of Sacred scriptures. This common - doctrine of Advaita Vedan most fully manifested in the East in the – in the teachings of Plato and Neo-Platonists. ta, and in the West of Ideas of Plato) In accordance with it, it is the spirit (the World (χώρα matter whereas Knowledge, and Being as understood is that is related to of scholastics) of the ancient Greeks or materia prima cos- Ignorance; the physical the concepts of Non-Being (μή ὄν) and principles. mos itself is the fruit of the union of these development R. Guénon writes: “… in fact, it is necessary to trace in all two opposite tendencies: one – descending, the other – as- cending, or in other words, one – centrifugal, another – centripetal. On the predominance of a particular trend two complementary phases of manifestation depend: the first one – separation from the Principle, the second one – return to the Principle. These two the otherworldly Ascended forces (Mahatmas, - ancient pa Masters, Bed- (Kosorukova, demand personal taste or consumer gan gods), creativity” such a “freedom of main condition for 2011). The nenko, re- of these religions, forms denial of the orthodox is, again, the texts. interpretation of their sacred sponsible for the legitimate notes, this freedom does not concern Manchenko as D. However, the ordinary of New Age, for whom, on the contrary, adherents col- teachers” and strict submission to “spiritual lectivism, dogmatism the indi- irony, 2002). So, in a strange are often typical (Manchenko, ns (in against the dividing and dogmatic traditio vidualistic uprising has turned into even spiritual essence) the name of their single division. more dogmatism and

Yeryomin 104 105 edited volumes - The manifestation of the force of universal attraction is is of the force of universal attraction The manifestation thinker of the New Age, the French the ideologists Unlike - or breathing (ex beating of the heart be compared to phases can often re- two stages are most although these and hale and inhale), - tendencies of mani corresponding consecutive, the two garded as and only acting with as simultaneous should be regarded festation varying Here it is 2008: 15-16). intensity” degrees of (Guénon, of the cur understand the “world” worth noting that traditionalists rent cycle (Skt. Manvantara) not as the “universe” of secular science rent cycle the “universe” not as (Skt. Manvantara) its current expanses, but only the planet Earth in with its boundless state (Skt. Jambu-Dvipa). which was knowledge”, – “pure metaphysical Primordial Tradition - (Skt. Satya-Yu Age” in the era of “Golden available to all mankind manifestation, according to tradi- The original place of its ga). an ancient continent that,tionalists, was Hyperborea, according (Guénon, North Pole to legends, occupied the region of the center of the Earth” 2008: 31). Always existing in the “spiritual operates in history secondary through this Tradition (Agartha), According teachings). “traditional forms” (religions and spiritual to R. of Guénon, in general they can be represented as branches adaptation of the Each such form, being an one tree or one river. of place and time, single knowledge to the specific conditions – the further application generates a unique and distinct culture creed) to different areas of a particular doctrine (e.g., Christian between tradition of human life. The theme of the relationship traditionalism was consid- and culture in the discourse of integral separate study (Yeryomin, ered by the author of this work in a 2017-2: 157-165). affirming the regressive-cyrejects the idea of historical progress, - clic conception of history. The real connection with the “supreme center”, traditions (Guénon, in his opinion, is only in orthodox (from the Greek orthodoxy 2008: 192-197). The basis and core of ὀρθοδοξία – “direct teaching”), according to R. Guénon, is formed through which there is a transfer of “spiritual by an initiatory chain from the founder of the traditional form, having divine influence” 2008: 182-187). In inspiration, to his modern successors (Guenon, distinguishes different types and levels of his works the thinker initiation. In the Indian culture, which he considered an example - Similarly, in the Tibetan culture, the initiatorythe culture, Tibetan the in (Tibetanchains Similarly, It should be noted that R. Guénon himself in 1912 accepted s religious The well-known Ukrainian a special position. occupies khardt and K. Mutti. With all this, neither R. Guénon nor other tradi- the “sacred tionalists give absolute criteria for determining legitimacy” initia- tradition, since the origins of many of a particular tory lines (for example, Freemasonry) are necessarily shrouded in a reason, is removed veil of secrecy. This veil, opaque to skeptical in only on the path of spiritual practice. Therefore, for the seeker, the criterion of truth re- addition to this principle of orthodoxy, of the traditional way of life, the initiatory way of life, of the traditional - or guru parampa chain ra “The writes about this: Kozlovsky scholar I. condi- most important a mechanism that tradition is existence of a religious tion for the ensures its preservation. cus- family Such can be the community, main, fun- upbringing and education, but the toms, the system of tradition is for transmitting the Vaishnava damental mechanism (“from one mentor to (guru-paramparā) the spiritual continuity another”). Every continuity is a pupil of the pre- successor in such connection, knowledge the teacher-student vious; so, through a person experience are transmitted. Only and forms of religious the “link” over himself can be considered who has gained control is a necessaryof a parampara, which moral and condition for his ion. – this protects the tradition from distort spiritual perfection in time, the guru-para- <…> Being a development of the tradition its diachronic as- mpara ensures its immutability and expresses 2013: 283). pect” (Kozlovsky, are “power lines” around which four schools of Vajrayana gyud-pa) Gelug) and the tradition of Buddhism (Nyingma, Kagyu, Sakya and were formed. These lines con- Bön (“bön of swastika”) Yungdrung of Tibetan Buddhism and Bön nect modern teachers and adherents Shakyamuni, Shenrab with the teachers of antiquity – Buddha AsMiwo, Mahasiddhas of India and Uddiyana. culture, for European is the priestly ordination the most graphic example of such a chain 2008: 185). in Christianity (Guenon, founded by Sufi Sheikh Islam and initiation into the Shadhili tariqa, century.Abu al-Hasan ash-Shadhili in the 13th His example was fol- Bur T. Schuon, M. Valsan, lowed by a number of his students – F.

Yeryomin 106 107 edited volumes From the foregoing it follows that in a strictly traditional in a strictly traditional it follows that the foregoing From according to the traditionalists, is the Modern society, society a person had almost no chance to receive recognition as recognition as no chance to receive person had almost society a as a unless he was associated with orthodoxy a spiritual teacher of this kind were signifi- Chances its keepers. link in the chain of tra- the periods of crisis of the prevailing cantly increased during dition. In the history “Shra of ancient India, such time was the - (VI-V of centuries BC) – a period of “excitement man epoch” of philosophical schools and religious minds”, when a number them, character arose. Among movements of anti-Brahmanist to their ancient Greek cognate materialism and skepticism, in the as various forms of mysticism, born counterparts, as well those practiced by chaotic “experiments”, like course of free and place. According to the the New Age adepts, took a prominent it) was overcome by all others like traditionalists, this crisis (like to new of the Absolute (Logos) adapting the “attraction force” in the spread of Bud- conditions. This was manifested, firstly, “offshoot” of the Vedic dhism, which they considered a special in the transformation of Brahmanism tradition, and secondly, to the forefront of new into proper Hinduism with the bringing In the case of the deities and new forms of spiritual practice. deeper and lasted Greco-Roman civilization, the crisis was and in order to overcome it,- the establishment of a qual longer, was required. In the visit of itatively new religion – Christianity – the baby Jesus by “kings-wizards” R. Guénon sees the act of by representatives of the transferring to him spiritual authority “supreme center”, who always, as far as conditions permit, try to its connection with the correct the state of the world, restoring 2008: 739-740). Sacred area (Guénon, - Spiritual individual complete opposite of the world of Tradition. led to of Postmodern ism and anarchism inherent in the culture a situation where nothing is needed to establish a new direction of the existing religion (for example, another Protestant church) the mind, charisma and elo- or a completely new religion, except Complemented by knowledge of quence of the founder himself. mains the known evangelical commandment, known evangelical mains the according to which “every is known by its fruits”. tree - . 3 world, the connection with world, the connection with 2 From this point of view, many spiritual teachers of the 20- spiritual teachers of many this point of view, From As for the initiatory in- noted above, the chains forming, as baptism in Christianity), that connects a person to a tradition, that these people could well have, but only of the initiation of a priestly one, giving a person the status of a teacher within a specific traditional form. sion of the world into 3 levels: spiritual, psychic (or subtle) and physical. (or subtle) sion of the world into 3 levels: spiritual, psychic and the three bhuvas, bhus) These are the three worlds of Hinduism (svar, Soul, material world). of Ideas, World cosmic areas of Neo-Platonists (World “underheaven airspace” they correspond to “spiritual Heaven”, In Christianity, principle of the analogy of mi- and “earthly world”. This division reflects the tra- teachings. Orthodox cro- and macrocosm, characteristic of most spiritual ditions, according to Guénon, are designed to ensure the connection and subordination of these levels in the world and human being. In this case, it is not a matter of primary initiation (such as the mystery of In his cosmology, R.In his cosmology, for different religions divi- Guénon follows the common   3 2 which requires not a full-fledged initiation, but only extrasensorywhich requires not a full-fledged initiation, abilities – congenital or specially developed. Sai Rajneesh, Sri Chinmoy, 21st centuries – neo-Hinduists (Osho (L. neo-Buddhists Baba), Rampa, Lee Hongzhi, S. Asahara), neo-Su- (from neo-Pagans G. M. Norbekov), Uspensky, P. (G. Gurdjieff, fis their differences, reveal one – with all Gardner to A. Trehlebov) - with the tradi an initiatory connection of common feature – the lack tions on whose behalf they are speaking estantism, which in a sense is the prototype and model of the of the a sense is the prototype and model estantism, which in has gone. AsNew Age teachings, which the for these teachings, are complete- in his opinion, they, calls “neo-spiritualism”, thinker of a real initiation, and, consequently, ly deprived of legitimate “supreme center”connection with the the claims of their (despite - and grotesque initia Parodic 2008: 192-197). (Guénon, founders) see in them a postmodern tions, which they contain, allow us to The source of the “New Age” imitation of traditional spirituality. phenomenon, according to R. Guénon, is not the spiritual world, or “psychic” but only the “subtle” psychology, these qualities have become the main attributes of attributes of become the main these qualities have psychology, “new” and prophets. teachers are their purity and continuity genuine tradition, any ner core of of such a times of its crisis. The “rupture” also endangered during chain, or the arbitrary asso- alteration of the rituals and teaching ciated with it, of its to a partial or total loss by the tradition leads along this path, according to R. It is Guénon, that Prot orthodoxy.

Yeryomin 108 109 edited volumes According to R.According in nature, is absolute only metaphysics Guénon, unity of religions R.On the metaphysical Guénon writes: - in various his are its manifestation teachings, which whereas religious always relative (due to the “relativity”torical conditions, are of these in tra- of “metaphysics” It is worth noting that the concept conditions). in philoso- quite coincide with the similar concept ditionalism does not R. as “the area of metaphysics Guénon himself defines the subject phy. - first approxima 2010). In the principles” (Guénon, kingdom of universal the “Worldtion, it coincides with of Plato, that is, with the of Ideas” di- btle) the bodily as well as the psychic (su “spiritual world”, beyond of these itself is the knowledge Metaphysics mension of the universe. philo- in a rational and conceptual form. Unlike principles, expressed human individu- it is not a product of thinking of sophical metaphysics, by those of them who pos- als, but is only perceived (as illumination) sess the necessary for this. This method of cognition was qualities described by M. Ficino in the theory which was dis- “illumination”, of doctrine is the “dress- cussed at the beginning of this article. Religious from the bodily and taken ing” of this knowledge in sensual images psychic spheres. It is necessary for the delivery of this knowledge (with to different peoplesits aspects) the inevitable concealment of some of in different epochs. has wellA. Losev in his work “Primeval Essence” and “World of Ideas” inshown how the platonic concepts of “One” - and appear in the images of God the Crea Christianity are personalized 1997: 101-126). of angels (Losev, tor and the celestial hierarchy forms can be compared with paths leading to the same “Traditional goal and yet different, it is clear that one cannot follow different paths simultaneously and that, having entered one of them, one because going from one must steadfastly adhere to it to the end; the progress, if not in general, you risk slowing down to another, reached the end, thereby getting lost at all. Only the one who has for him the forms no longer overcoming all the other paths, <…> bear the character of ways or means which he no longer needs; which, according to they exist only as expressions of a single Truth, the circumstances, are just as appropriate to use as it is appropriate to speak in different languages, to be understood by those to 2008: 178-179). whom you refer” (Guénon, Metaphysics and Religion Metaphysics - - - - in the New Age Thus, the concepts of the unity of religions It is interesting to note that an open statement of these statement of these It is interesting to note that an open The idea of a way to connect with the Sacred area: the It is the conditions of place and time – the psyche of differ time – the psyche of place and It is the conditions Conclusions have both common and dif teachings and integral traditionalism ent peoples – that is the reason for the plurality of religions, their for the plurality – that is the reason ent peoples considers nor which the thinker and denial, mutual contradiction mal and necessaryforms” and their of “traditional for the integrity he considers unacceptable history.effective action in Conversely, of the “mutual recognition” true orthodoxy any and destructive for (Guénon, 2008: step towards their unification religions as the first pupil of R. Schuon, a some Guénon, even criticized 178-181). F. Vatican (from the generation after the Second Catholic theologians inspiration of the divine to recognize Council) for their intention to tradi- – a truth that seemed to be central non-Christian religions this it follows that for tradition- 2007: 26). From tionalism (Schuon, as the the internal unity of religions, as well alists the truth about of dogmatics, is esoteric,truth about the relativity and therefore be stated openly or officially under normal conditions it should not elites (to avoid New Age accepted by representatives of religious blending). truths led R. the conservative Guénon himself to a conflict with in which he gave lectures on leadership of the Catholic Institute, forced to leave teaching Religious Studies, after which he was this contradiction prompt 2014: 47-52). Apparently, (Sedgwick, rooted in Ortho- ed a number of modern Russian traditionalists, idea of an esoteric unity of to declaratively abandon the doxy, religions. the recognition of a single ferent sides. Their main similarity is in “spiritual center of the esoteric knowledge that is stored in the and underlies different religions. Differences between them Earth” can be divided into the following items: New Age teachings indicate an independent from every tradi- tion communication of a person with the spiritual world (individ-

Yeryomin 110 111 edited volumes - - connection). The concept of the world history: The concept of the progressive-cyclic the in - of uniting religions: the New Age teach Attitude to the idea themselves: the New Age teachings Attitude to religions as a rule, are Attitude to Modernity: the New Age teachings, These observations two other conclusions. allow us to draw regardless of the attitude of this or that religious Secondly, connection). According to R. According - Guénon, such com connection). ual and direct orthodox in the bosom of the is possible only munication serves to which initiation tradition, - and me the “door” (collective diated case of New Age teachings and regressive-cycliccase of New Age teachings tradi- in integral tionalism. R.ings support this idea; the need for strict dis- Guénon insists on “consent” with their peaceful coexistence and tinction of religions elites. at the level of esoteric reli- as a full-value substitute for traditional think of themselves sees Traditionalism themselves their “essence”. gions, considering explanatoryan as only itself commentary historythe on religions of or as a political program for and civilizations (R. Guénon, M. Eliade), the oecumene of Modernity the restoration of traditional order in A.(J. Evola, Dugin). (wishing only to sup- in solidarity with the paradigm of Modernity are actively perceived. Inte- plement and correct it), whose ideas opposition to it.gral traditionalism puts itself in direct in modern cultural approaches to the classification and ty- Firstly, sense to divide traditional and new re- pology of religions, it makes their beneficial influence ligious trends as those that have shown mental health of a person, and and physical on the culture, society, those which still have to do it. it is In the basis of their delimitation of one or an- necessary to put the principle of initiatory connection religious tradition, indicat other organization with the “maternal” ed by R. Guénon. unity of religions, it is impor trend towards the idea of the internal tant to develop a “culture of denial” in relations between them, free from the extremes of mutual enmity and unification. The cul- ture of such denial – calm, peaceful, but firm, has existed for thou- and sands of years in India between Hindus, Buddhists, Jains, Parsis representatives of other faiths. - Vol. 3. From the Renaissance to Kant / trans. and edited by S. to Kant / trans. and the Renaissance A.3. From St. Maltseva. Vol. Pnevma. Petersburg: cow: RIPOL classic. / trans. from the Times. The King of the World Quantity and the Signs of Moscow: Stefanov. Yu. Lyubimova, T. Fadeyeva, T. by N. Melentyeva, French Eksmo. Movement.cow: The Eurasian Academy of Managerial of integral traditionalism. Herald of the National No. 4. Culture and Arts. Kyiv: Millennium, Staff of of Ukraine: a collection of scientific works. the relation of concepts. Culture No. 58. Kharkiv: Kharkiv State Academy of Culture, wordpress.com/2016/05/17/критика-универсализма-рене-генона/ research. . nbuv.gov.ua/UJRN/totallogy_2013_29_13 Donbass. tion and traditionalism. Almanac (2012-2013). Donetsk: civilization. . chival materials / comp. and the general edition A. Taho-Godi. St. Petersburg: St. A.chival materials / comp. and the general edition Petersburg: Taho-Godi. Aleteya. . Blavatsky, H. (2005). The Key to Theosophy / trans. from English by K. / trans. from English to Theosophy Zaitseva. Mos- H. (2005). The Key Blavatsky, Guénon, R. on Initiation. The Reign of Notes World. (2008). The Crisis of the Modern Guénon, R. . in the history Three paradigms Dugin, A. of thought. (2009). Postphilosophy. Mos- in the theory (2017). The phenomenon of antique philosophy of culture V. Yeryomin, in the discourse of integral traditionalism: and culture (2017). Tradition V. Yeryomin, S. René Guénon. https://vidya613. (2016). Criticism of the universalism of Zharinov, PRESS. A. Moscow: FAIR Klizovsky, (2002). Basics of the New Age world view. as a crisis of the culture of Kliman, S. Age) (2013). New world view (or New - I. (2013). Sampradaya as a phenomenon of Indian religious culture. Tradi Kozlovsky, G. and Bednenko, (2011). Ideology and modern culture of “New Age” Yu. Kosorukova, A.Losev, translations, conversations, studies, ar (1997). The name. Selected works, Literature the origins to our days. from and Reale, G. philosophy Antisery, Western (2002). D. Manchenko, D. (2002). “New Age” religions in the context of postmodern culture. “New Age” (2002). D. Manchenko,

Yeryomin 112 113 edited volumes lectual History of the Twentieth Century English by M. Marshak, / trans. from lectual History of the Twentieth A. Moscow: New literary review. Lazarev. Schuon, F. (2007). Obviousness and Mystery (2007). Obviousness from English by A. / trans. Uzhdavinis. Schuon, F. Sedgwick, M. (2014). Against the Modern World: Traditionalism and the Secret Intel- and the Secret Traditionalism World: (2014). Against the Modern Sedgwick, M. VLADIMIR BAKRAČ PREDRAG ŽIVKOVIĆ EMIL HILTON SAGGAU EMIL HILTON University of Montenegro, Faculty of Philosophy Faculty of Montenegro, University University of Copenhagen,Section for Church History for of Copenhagen,Section University

Bakrač / Živković / Hilton Saggau 114 115 edited volumes - - - - eligiosity spects of R spects ies and the nineties, the social and cultural reality, as wells as ies and the nineties, the social and cultural reality, other reasons, the states support to religion, changed, among – e.g. in because of new economic and political developments Whether by accident or not,Eastern Europe. in the period af on revitalized ter the fall of communism, religion has become the social stage. same line as The revitalization of religion trajects along the seem globalization and neoliberalism. These two phenomena which in turn af to have changed the foundations of identity, form the sense fects religion, because religion is often used to a deeper look of identity and identification. This article takes into, how neo-liberalism and globalization has affected religi- osity in order to pin out the central determinants and their ef Abstract: Religion, as a social phenomenon, has not always Abstract: Religion, as a social societies throughout all times. The pe- played a central role all as such a pe- is characterized War riod after the Second World societies much of modernized many riod. Here religion lost in This development was closely its former social significance. argue in and secularism. We bound to the growing atheism of social this article that religion has been eroded by a series the industrialization, urbanization, transformation. Namely, ideological pressure leading to a lack large scale wars, state’s that of religious infrastructure and education. Transformation all could be encapsulated as a sort of modernization. to some Numerous sociologists of religion have until recently this However, level glorified the end of religion in modernity. the late eight seems to have been a premature conclusion. In fect on religiosity. neolib - globalization, identity, religion, religiosity, Keywords: eralism, welfare state. Abstract (Religiosity in Contemporary Societies Between (Religiosity in Contemporary Globalization) Neo-liberalism and ociological A Sociological Some - However, these secularization theses of Berger and Wilson these secularization theses of Berger However, At the end of the second decade of the twenty-first century, decade of the twenty-first end of the second At the in the era of the (post) modern and globalized societies, the signifi- societies, and globalized of the (post) modern in the era This social of religion has not become weaker. cance and influence in contrast to what some sociologist,reality seem to be such as Bri- of mod- Wilson argued that the process an Wilson, have claimed. tion, etc. institutionalization, urbaniza ernization, industrialization, religiosity and lead to an increased have eroded the foundation as a signifi- 1976). Wilson noted this change secularization (Wilson, and glorified Berger went even further, Peter cance of modernity. and individu- is losing its influence on societal the idea that religion others theory and Berger and many 1973). Wilson al level (Berger, in societies of the rapid changes of Western was a consequence period. As Martikainen puts it “secularization theorythe post-war is a theory or rather modernization, which focuses on of modernity, 2012. p. 10). (Martikainen et al, of religion” the destiny perhaps most dramatic tech- has been proved wrong in times of the were believed to be the vehi- nical-technological revolutions, which happened – and today wecle of secularization. The opposite has and Gergely Rosta Pollack see a religious revitalization, as Detlev critics could be raised against the modernization notes (2017). Many one-dimensional theorytheories and as well against any of secular ization, because it is not a single form of transformation, but ratherization, because it is not a single form argues that at least three a quite complex one. Rosta and Pollack into account when taken central social characteristics need to be First,the modernization process is described. modernization con- that functions are spread outtains a functional difference, meaning into subfield – e.g. economic,We- politics, architecture etc. as Max modernization means that the so- ber already underlined. Secondly, diverging. Thiscial levels of societies are increasing becoming levels between the individual and the means that there are many modernization means that each levels or subfield Finally, society. for competition – such as a reli- have created different ‘markets’ religions are in competition with gious sub-level, where organized & Rosta, 2017, pp. 18- each other and with New religions (Pollack 33). This revitalization of religion is depended on the multilayered Introduction

Bakrač / Živković / Hilton Saggau 116 117 edited volumes - - “In the West, the advent of neoliberalism combined with “In the West, the advent of neoliberalism interdependence in modernity. As in modernity. interdependence by among others, explained, mor community, need a form of stable modern people Huntington, al regulations, etc. in the post-communist era. Huntington argues era. Huntington etc.al regulations, in the post-communist on this, and it today is dependent of religion that the revitalization groups: first, place among two social of all people,therefore takes , to cities and now have the need for emotional who have migrated support,material and social more which religious groups provide the broad and new mid- else, while the second group is than anyone (Hun- out of poverty since the early 1990s dle class that has risen is here -111). The divergence in social levels tington, 2000, pp. 110 today, according to Huntington. The situation the main explanation - and post-com especially in the Western when it comes to religiosity later Berger in his world, has convinced Peter munist part of the He de- secularization thesis was not accurate. publications that the and revised his starting points. Berger to- nied his initial hypothesis day argues that the evidence of today’s world point, with some ex- still plays the same role asceptions, towards the fact that religion in the 1980s 2008). The revitalization of religion before (Berger, would argue, together with two important social transfor falls. We parts of effects on many place with far-reaching mation that toke two transformation couldthe social life, and even religion. These neo-liberalization. It is ourbest be described as globalization and - as part of these so opinion that religion has partly been revitalized of societies today bycial phenomena, and that the transformation vitality to a certain de- these two trends has affected the religious vi- central factors influence the gree. Our assumption is that many to remain and be stable in so- tality of religiosity in form of its ability identity are we will focus on how religious cieties. In this paper, of globalization and byaffected and transformed in the processes has often been treatedthe idea of ??neoliberalism. This question as underlined by Martikainen et al.: with respect to the West the deepening crisis of the consumerism coincided not only with welfare state [...] During the same period traditional religion con- tinued to suffer a step decline. [...] Theses changes coincide with in- tensifying globalization. Globalization is a cultural phenomenon, social, political, economic and religious dimen- with interlinked sions” (Martikainen et al., 2012, p.1). - In literature from the broad field of humanities and social broad field of humanities and social In literature from the The open question is then, what about Eastern and Central about Eastern question is then, what The open Religion- The Guardian of Identity The Guardian Religion- the globalization dominates. This is despite sciences the topic of very but related to the economy, concept of globalization is mainly by the transformation other parts of societies has been impact has become interesting for caused by globalization, so the theme globalization have fields. In regard to other part of society, many culture, influenced have that outlines polysemic unique own its had politics, and religion. The very concept and definition has caused discus- this arguments. One wing in and controversy scientific many form of sees globalization as the post-modern sion (the skeptics) see it as globalists) (hyper imperialism from the West, while others of societies caused by prog- a sign of the growing interdependence becomes, the ress in technologies and trade. Here globalization necessity and the creation embodiment of a new set of historical globalists view 2001). The hyper of a cosmopolitan culture (Brdar, nature of the technological, on the world tend to be one where the prevails. The ba- cultural, political, and ecological interdependence in the end will create a sic idea is here that the interdependence with a universal culture that global economy without borders and differences, and where the gap between the rich and neutralizes remarks in regards to this the poor will be reduced. Đuro Šušnjić idea: “In this way globalization shows its two faces: equalization in relation to economy and the manifestation of diversity in the cul- model of pressure from the Western tural area of societies. Any economic life, social order and cultural policy has its limits” (Šušnjić, 2015). Creating a transnational culture is to some extent seen as a ss of has an influence on religiosity regardle alism and globalization on if it is to context depended to say anything cultural context – or such a general level. Europe? In this article, we will strive to point out the difference and to point out the difference we will strive In this article, Europe? - and globaliza effect of neoliberalism between the the similarities doing By Europe. and Western between Eastern tion on religiosity neoliber closer to, which main determinates of so, we might come

Bakrač / Živković / Hilton Saggau 118 119 edited volumes - - Originally religious identity was something given by birth, identity was something given by birth, Originally religious Berger’s concept, which he calls a Heretical Imperative, a key but this has changed in the modern period. Today religious identity religious identity in the modern period. Today but this has changed acquired or given through an active is more often something to be the religious communities claimed choice. Traditionally, am and that provided an answer to: who I guardians of identity is present in the social structure. Here religion where my place was trend for many organized and traditional religious communities. communities. and traditional religious organized many trend for the particular val- extinguishing of could mean the Such a culture mean the creation This would beliefs of certain religions. ues ??and that becomes the nation – a culture that transcends of a structure rmin- idea. Globalization is in this way unde transnational, a global be one nation. The transnational culture could ing the concept of and the universal and traditional religions, that competes with them. of as a threat by many therefore is it viewed ed in dogmatic terms and as something unchangeable. Religion ed in dogmatic terms and as something question could simply be labeled could not be questioned, and any argues, in his book a Heretical Impera- Berger, Peter as blasphemy. has become something else tive (1979) that religion in modernity forced to transform. Moder and therefore is religious communities by the individual choice and religion has be- nity is characterized choice and not through come something that one acquires through birth. In Berger’s need to meet this opinion, religious communities on to their former tradi- change and transforms, rather than hold tional form of authorities. Jung remarks:“The idea of ??baptism was identity to the world, in order one, where man did rise from archaic superior to that veryto become transformed into being a same world. At the height of humanity’s use of this idea, baptism be- (Jung, 1977. p. 337). man” came the birth of a spiritual and natural for the identity of the indi- Here religion was the main determinant “If someone changed his faith, he lost his vidual and community. level. This was the identity – both on an individual and collective were not considered a liv- same as death: one who has no identity, (Šušnjić,- 1998. p. 393). The transformation pushed by glo ing man” traditional religious communities fear the loss of balization, makes their former monopolistic influence on identity creation and safe- guarding. is given to understand what religious state humans are in, if they pre- - These are just some of the transformation of religiosity to- However, the process of globalization is often identified, by the process of globalization However, mine the nation states, its local culture, political system and even mine the nation states, its local culture, religion (Dugin, 2004). The traditional religion, in Eastern organized is seen in form of Catholicism, Islam or Eastern Orthodoxy Europe cul- cultural power and a transnational as a tool to resist Western the exact outwards sign of ture. The New religious movements is in which on religiosity, this process of globalization and its impact religions are possible and transnational religiously and organized created in order for modern man to overcome the new uncertainty of everyday life with disregard to where he lives and which local nation or culture he live in. ethnicity, which underpin that religion, religiosity and adherence to orga- day, - In so, they be values, and beliefs. all traditional ideas, tend to reject come a heretic, the Greek word heresy comes from in that sense, that so, this challenged based on choice. In Their identity is for choosing. essential elements because the religious communities, the traditional and in its traditional values and beliefs,of religions rely in identity, passed a mere choice rather than a tradition which has now become religious to the next or through the church. The from one generation part in this take hope to, according to Berger, community can at best in which become a part of the identity creation, heretic process and to some extent can play a role.the religious experience power and Western expansion of soft Western its critics, with the itical sys- the rest of the world’s cultural and pol desire to dominate sense, why is seen in this light,tems. When globalization it makes of societies and a grow- religion is once more put to the forefront ing number preserver to their religion. Religion their attachment and as a bulwark towards a becomes the guardian of local identity transnational culture that preservers local traditions, culture and ethnicity etc., which otherwiseidentity of a special nationality, This anti-globalist line of thoughts is often might be jeopardized. amongst right wing poli- found within the perception of globalism ticians, groups or movements or conservative parts of traditional national disintegration can religious communities, who argue that nation states, whose main only be resisted with the upholding of The process of globaliza- homogenizing factors would be religion. which under autonomy, tion is seen as a possible threat to national

Bakrač / Živković / Hilton Saggau 120 121 edited volumes - - - - During the second half of the twenty century During the second in the socialist Religion and the Welfare State State and the Welfare Religion re- liberal state-system, several the Western regimes in East and and religiosi- religion the erosion of organized searchers detected most of the Europe, countries in Eastern In today’sty. post-socialist has be- and the population been secularized state systems have The level mores atheistic due to socialist legacy. come at a general Marxist Al- alienation. part of man’s ideology treated religion as though Marx which is at himself was not explicitly against religion, - in function in contempo has become religions consequently nized rary the vitality ofThese trends affect sphere. social-political twenty-first century. decade of the the end of the second religion at tested in his writing on Theses on Feuerbach and at length in his tested in his writing on Theses on Feuerbach was for a non-religious soci- work The German Ideology (1845). He Neo-Marxistsety. this position in a rather rigid way in understood which religion was banned from public, and only allowed in the pri- ideally one based on egali- vate sphere. The communist society was - exploitation – which led to anti-reli tarian principles, without any religious communities’ gious polices and the confiscation of Eastern Europeancountries. property in many the end of eighties and the The collapse of the socialist regimes at centurybeginning of the nineties of the twentieth was accompa- the resurgent national-po- nied by a revitalization of religion along systems led to a litical formation. The resurgent national-political its mobilization of religious confessional homogenization through from socialism to whatever and national groups in the transition states took. The transi- form the new political system of the various and traditional organized tion led to increased public support for between states and religions and therefore a greater connection church- national Orthodox theses communities, such as the various of these societ Nowadays religion is in many es in Eastern Europe. ies seen as the base of identity-formation and as a constituting fac which integrates the individual into the tor for a community, collective. When conflicts arise – often out of national or ethnic dif ferences or rivalry – religion is used as a mobilization tool towards Neoliberalism and the social welfare state are phenomena In summary, the process of globalization has come at the A Brief History of Neoliberalism that were central for the political and economic fields for a good part of the twentieth and the beginning of the twenty-first centu- on these phenome- we will look closer ry. In this part of the paper, The social welfare state was na influence on religion and religiosity. the individual in order to make them defense the collective against the collective against them defense in order to make the individual culture where a collective’s In such situation, another collective. are under threat,and identity of the defense religion becomes part relevant under This is in particular culture or tradition. for a specific revi- caused by globalization, because religious the transformation talization and rivalrysocial pro- works to some extent against the because is a prime example, Modern Poland cess of globalization. wing po- becomes a central mark to the right here has Catholicism broader their political mobilization against litical movements and what unclear, in general. It is values and the EU liberal European religious rivalrythe main cause is for says Radovan Bigović, and t the gift wars and so on - or maybe it is abou points to social crises, to Bigović that have contributed to it according and wonder of God (2011. p. 43). Globaliza- Eastern Europe. same time as religious revitalization in the world in “a global vil- tion, conceived as a process that makes famously called it, as McLean religions organized has forced lage”, their new social role in preservingto recognize particular features (religious, cultural, tradition, etc.) - that we will return to. Religious call from Berger and triedcommunities have in that way heard the will therefore underline that to answer it in a multitude of ways. We functions as before, but,religion now longer play the same social role in societies. Howev- we think, that it has maintained its central major changes in alongside globalization, there has been some er, have had an indirect influ- the economic and political field, which is the collapse of the welfare must central ence on religion. Perhaps and elsewhere, whichstate-model in the former socialist countries rise of neoliberalism. to some extent is intertwined with the

Bakrač / Živković / Hilton Saggau 122 123 edited volumes formed, especially after the Second World War, as a solution to the as a solution to the War, Second World after the formed, especially systems during the capitalistic political conditions in the disastrous based on Keynesian system was partly of the 1930s. The recessions “New Deal”, as model of the model and the political economical This mod- social reforms of USA was named. President Roosevelt’s the was based on a compromise between el in its various form Lindb- the labors. Robert Dahl and Charles owners of capital and research- sociological and politicological lom, two central American intellectual period, had a strong War World er in the post Second communism time. Their theories argue that both influence on their brink of original forms have collapsed at the and capitalism in their the twenty century.The only viable path left, leads as Dahl argues, insti- systems, where democratic and market to a mixture of state prosperity and becomes the foundation of tutions works together underlining premise was, and stability (Dahl, Lindblom, 1953). The and in turn became the ba- that free-trade need to be encouraged, em- War foreign polices after the Second World sis of the Western Organization (WTO), Trade bodied in the foundation of the World International Monetary (IMF), Organization for Economic Fund David Bank. and the World Co-operation and Development (OECD) the social-demo- Harvey War, noted that after the Second World political systems European cratic parties began to dominate many values. In economic terms, as well as systems based on Christian systems created almost full employment, these mostly Western The state of citizens. economic growth and the social well-being process and was often used power was used in favor of the market The fiscal poli- in intervene further. advance the market in order to approach and the goal was to cies were based on a Keynesian achieve full employment, industrial policy, health and education protection, etc. (Harvey, systems led to eco- 2012). These liberal countries. When it comes to the so- nomic growth for the Western it must be noted that they did cialist countries in Eastern Europe, to the same extent as the not advance their economical systems western. The relationship between the people and the regimes were to some extent aligned to social principles and beneficial fis- - some degree, various Eastern Euro cal policies was not absent. To pean countries managed to build a welfare-system with free educa- perhaps War, tion, schools and health care after the Second World Religion was often treated with some sort of antagonism by Religion was often treated with some most noticeable in SFRY. These systems differed from the western from the These systems differed in SFRY. most noticeable of much of the system capable still provide a social one but did out that religion’s Wilson pointed western one. Brian same as the detected that that were dwindling. He welfare states role in these coherence of these states at an earlier morality and social power, and to religion. In a modern, bureaucratic stage often were bound ion states have not a moral and ethical foundat rational world, the for some sort of display of need show any and often does not reli- The traditional organized or religious backdrop. metaphysical com- authority over the individual and former gion had lost their and practices belief-systems, and organized mon values, tradition socialist (Wilson, 1976, 1982). In the values lost their significances of secularization, as Wilson this process period of Eastern Europe, impact on the dwindling of religiosity. describes, had a direct and the issue were the political systems of the socialist countries, and state systems. At a treated differently throughout the states as something that should be general level, religion was considered system, according to the separated from the state and political Marxist the issues were therefore dealt with Often ideology. in which the church was sep- through a secularization of the states extent of religious free- arated from the state and given to some church orga- and the often only on paper, dom. This was, however, socialist states as well as nization was often under control of the rituals were treated as di- religious freedom was delimited. Public into account the social- Taken rect attacks on the system and order. of these systems along with ist social well-fare system, the advance to the erosion of reli- the political pressure must have contributed systems described by giosity in the same manner as the Western available and attest that the Wilson. The evidence of this erosion is religion from the 1960s was falling while adherence to organized 1960s atheism was wide- atheism was on the rise. At the end of survey as a from the end of decade spread in for example SFRY, documented. 51 pct. answered that they believed in a God, while only 39 pct. as believers (Bacevic, Said they would call themselves according to Blagojevic, the figure was even 2005). In Montenegro and in the early 1990s, only 12 pct. the Montenegrins de- of lower, 1990). clared themselves religious (Vrcan,

Bakrač / Živković / Hilton Saggau 124 125 edited volumes - Wilson was not the first one to note the erosion of religiosi- to note the erosion not the first one Wilson was Data from the end of the twenty century records the ero- ty after the Second World War accompanied by the decline of influ- by the decline accompanied War Second World ty after the societ had on religious communities traditional organized ence the ies and social life in general. The decline falls together with the The decline falls together life in general. ies and social policies dominated and economic Keynesian period in which the somewhat were build. The decline lasted until the well-fare states century,of the end of the twenty evi- when several studies shows stage. One is slowly returning to the societal dence of how religion religiosity book that detects the decline in of the first well-known Yvan 1943 and was published by the priest appeared already in pays de mission? The book, La France, Daniel and Henri Godin. st the religiosity mostly in cities and among points out the declining proletariat. The very by the same groups that were most affected differentiation of fields and economical politics and the keynsian divergent of social levels. the twenty century.sion of religiosity in the second half of In country, a Catholic dominated the percentage of regular France, church-goes is only around 13 pct. In England the number is only participate in reli- around 3 pct of the population, who regularly gious rituals, although almost 50 pct. respond that the adhere to 20 pct. only religion. In Italy, of respondents attend an organized religious services, the number is around 30 pct. while in Portugal (Jukic, 1997). Noticeable, there seem to be no direct correlation and practicing a religion. The between adherence, believing in God introduce numbers from a series of oth- researchers Brus and Volis Data from New Zealand er countries, which shows the same trend. performed by about 10 shows that religious practice is regularly pct. of respondents, in Australia 20 pct. regularly go to church, and according to records in Canada 31 pct. go to the church weekly, from a 1946 survey,from 1975. If we compare the results where and Brus, the score was 67 pct., there is noticeable decline (Volis in practice. E.g.1994). Other studies show the decline a study from Britain, shows, that 23 pct. once a week or a month of the respond the study shows the number is 17 pct. goes to church, in France (Davie, 2005). In Demark the official statistical data from the Dan- ish Ministry of Ecclesiastical Affairs shows a stabile decline in offi- Church (the national Lutheran cial members to the Danish people’s - - However, this liberal concept of the welfare state began to this liberal concept of the welfare state However, In Pollack and Rosta’s chapter “Between Dechurchification and chapter and Rosta’s In Pollack Turning to Religiosity and the Collapse of Keynesianism and the Collapse of Keynesianism Religiosity to Turning collapse at the end of the 1960s. This was accompanied by an in- crease in unemployment, capital accumulation and high a crisis of inflation. The period of the so-called stagflation lasted for nearly a decade, and it was followed by a decrease of tax revenues, an in- eof church-goes and data that shows persistenc filiation, numbers on religious activities, especially for and growth in other key-numbers than their actions [theNew religions. They note, “more influential are usually economic, political, and social processes of church’s] the decline in members (p. 133), when it comes to West on change” 2017, p. 74-142). The case is, however, & Rosta, (Pollack ern Europe. Pollack and RostaEurope, where different in Eastern and Central or affiliates, but a stabilenotes the increased numbers of members therefore argue, that thedecline in church-goes (p. 222-224). They the “dedifferentiation ofrise in members must be attributed to also appears of Orthodoxy church and state, the nationalistic nature - (Pol in Russia” reawakening to play a role in the process of religious could be raised forlack & Rosta, 2017, p. 235). The same argument - where national identity often be Churches in SFRY, the Orthodox as we argue, as an effect ofcomes equal to religious identity – and the states. globalization and neo-liberalization of Church). From 1990 to 2017 the number falls from 89,3 pct. the number falls 1990 to 2017 75,9 to From Church). pct. influx of immigrants partly due to the decline is however The baptism – most and to a decline in during the 1990s in Denmark - is seen through The same trend the larger urban areas. rapidly in national church- where especially the former out Northern Europe, not an evi- slowly decline. This is, however, es are in stabile, but Berger’s secularization, but rather a proof of dence for a growing reli- are losing their connection to organized thesis. The individual reli- welfare-state and the traditional organized gion in the modern Iversen 2014). & significance gions lose their traditional (Vejrup data is available on the subject, much more Religious Persistence” of af differences between decline in numbers which shows the same

Bakrač / Živković / Hilton Saggau 126 127 edited volumes - - - - - Neoliberalism was one of the solution to this systemic crisis one of the solution to this systemic crisis Neoliberalism was one should pay attention to the theoretical con- Certainly, crease in social spending, and a fiscal crisis. The Keynesian economy Keynesian economy a fiscal crisis. The social spending, and crease in k politically spea for manoeuvre – and much room was left without ing there was a dire need for new solutions. The crisis of capital ac new solutions. The was a dire need for ing there - of the twentieth cen in the seventies that hit the world cumulation tury unemployment. reflected in rising was on the Dissatisfaction move- to Harvey,rise, and according the associations of workers’ so- capitalist countries were moving towards ments in most of the and capitalists. Communist between workers cialist compromise and it rep- slowly won power across Europe and socialist fractions the economic elites (Harvey,resented a threat to 2012). of as a utopian project for the reorganization and can be regarded that we would argue a political point of view, capitalism, but from power of capital and restore the it is an attempt to reaccumulate Harvey,the economic elites, and according to that attempt is domi- (Harvey,nant in the practice of the idea of Neoliberals 2012, 36). A historians, who described group of economists, philosophers and von Friedrich around gathered were who and liberals as themselves theories Hayek, strived to replace Marxist ideas and Adam Smith’s theories. Nevertheless, they held on to with new free market is the invisible hand of the market idea, according to which Smith’s benefit of all. Therefore, as best for redistributing wealth for the the veryargued by John Maynard Keynes, foundation of the liberal theory - has a strong resentment of a state inter – and neoliberal of the twentieth century.vention that was current in the thirties planning – and this Neoliberalism opposed the central government can be creat social life in which a market is in all sphere of a state’s ed. As and Rosta notes, the very in all Pollack creation of markets and therefore is there, spheres of society is a part of modernity for a Neolibarlization of the theoretically speaking, now boundaries New public management state structure. This is the core of the theory, because it supposes that all public or state-run parts can be market-oriented. ception of neoliberalism and its practical application. Hayek, the au- texts on neoliberalism, believed that at least one gener thor of key ation would pass until the battle against Marxism, Socialism, and was won. The elite, who fiercely fought against the Keynesianism - Simultaneously with the consolidation of neoliberalism and Simultaneously with the consolidation vey, 2012, 46). vey, religion re- the welfare state throughout Europe, of the weakening seems to be veryturns to the social stage. This correlation strong states. A Gallup study from 1976, conducted in almost all Western in the USA, shows that 31 pct. of Americans regard themselves as speaks about his Jimmy Carter freely evangelists. Somewhat later, campaign. By 2000, evangelical Baptist faith during the presidential the number of Baptists rose to 46 pct. in America, including two who be- Bush, is George W. presidential candidates. One of them confession (Zakaria, came Episcopalian, a part of the Protestant conservative2004). It is, in our view remarkable, how traditional re- ligion found a suitable ground for an undisturbed mission in times of neoliberal values, such as individualism. It is considered that evangelism has progressed thanks to its strictness and alternative to contemporary culture. Zakaria believes that strictness and mo- rality have powerful psychological attraction in a chaotic world (Za- state intervention, their own with the aim to increase appeared introduced in the of neoliberalism was capital. The idea power and introduced in the world it was and in the academic USA and Britain, for Econom- theory Nobel Prize Hayek won the Friedman; of Milton Margaret Thatcher in 1976. In May 1979, ics in 1974, and Friedman econo- Britain with the task of reforming the won the elections in she declared a conflict with the trade unions; She immediately my. competi- former welfare state guaranteed removed much of the the wel- and tried to dismantle labour market tive flexibility on the s, the privatization of public enterprise fare state and supported inves- for attracting the capital of foreign thus creating a climate personal re- individualism, private property, tors. She emphasized etc. (Harvey, form of social solidarity any opposing sponsibility, who continued President Carter’s2012, 40). Ronald Reagan, re- taxation, budgetaryforms, through further deregulation, reve- to power in the USA in nues, and attacks on trade union, came countries that did not have 1980. During that period, the European open for American domina- communism as a political system was with the threats of the tion. It eventually became a tactic to deal States to an anti-demo- Communist rebellion, which led the United authoritarian regimes (Har cratic strategy and co-operation with

Bakrač / Živković / Hilton Saggau 128 129 edited volumes - - - - - first began to crack with first began to crack with 1 Regarding the development of democracyRegarding the development - and neoliberal ences between the social state and the welfare state. By researching the ences between the social state and the welfare given subject, in understanding we have encountered the first obstacle the concept of the social state. In fact, several authors believe that there concepts. The social state re are certain differences between these two to the duty of when it comes sponds with the concept of “social justice” while the welfare state re the state to fairly distribute national income, sponds with the concept of “deserved When it comes to another justice”. important element, i.e. a guaranteed right to social protection, the differ ence disappears because both phenomena respond by establishing a ence disappears because both phenomena respond to combat poverty minimum living standard and securing the existence (Ravnić,em- 2014). On the other hand, those who 1996. p. 249, Blahož, of these two phenomena say that the the conceptual difference phasize welfare state. The social social state is a much wider concept than the are who for its citizens, state provides an acceptable standard of living conditions for themselves, not able to independently provide basic living while the welfare state in its duality refers simultaneously to prosperity and welfare that are its basic meanings, and, on the other hand, it refers through its various forms. It is believed that to the public social security, the syntagma itself was first used by Baron Beveridge in 1911, while he participated in writing the insurance law in the USA during the develop For consistency of this paper, it is necessary to point out certain differ For consistency of this paper,  1 ism in the post-socialist countries during the transition, it is not transition, it is not countries during the ism in the post-socialist Fareed a short and full account in full details. possible to provide - of Free description it in his book The Future Zakaria gives a short dom - Illiberal Democracy 2004. But it is at Home and Abroad from this paper that the neoliberal ideological crucial in relation to that are in countries to all post-socialist structure has expanded to another, economic and political order transition from a socialist an example of Montenegro is order. mostly capitalist neoliberal that, of witness amongst other in its privatization which can be former government owned companies, media and so on. many values created by neoliberal- With the collapse of socialism, some of the political space of ism are slowly assuming a central role countries. The social state post-socialist karia, 2004, 195). It seems the Berger’s 195). It seems the karia, 2004, become a heretic call has conservative to traditional and call to return for religions organised and neoliberal world to a globalized as a response major groups, order. - , Bakrač, 2013). In 2 It is our opinion among those, whose experience a new eco- those, whose experience a new It is our opinion among ment of the New Deal policy of President Roosevelt. In this paper, we will ment of the New Deal policy of President Roosevelt. In this paper, use both terms, considering that there are no significant differences be tween these two phenomena, and bearing in mind that the differences are mostly in theoretical approach and consideration of practical public policies in different countries. www.worldvaluessurvey.org 2 the book The Moral Neoliberal: Welfare and Citizenship in Italy and Citizenship the book The Moral Neoliberal: Welfare from 2012, Andrea Muehlebach observes how life is lived in neolib- research conducted among eralism on the basis of extensive field on the peripherymembers of the working class in communities of that the pride and gratitude Milan (Muehlebach, 2012). She thinks - feel towards paternalistic and capitalist employ the Italian citizens show to Sam Walton. ers resemble the deep respect the Americans and religious feelings Muehlebach is also convinced that religiosity experience. The au- play an extremely important role in neoliberal thor warns that religion in Italy serves as an ideological ‘supple- ment’ necessary functioning of neoliberalism. for the undisturbed as much as in America: reli- In a certain sense, this is evident in Italy of the homeless shel- gious organizations manage about one-third the introduction of private property in Eastern Europe - an area, an area, - Europe in Eastern of private property the introduction were of workers at first (the rights not legally regulated which was of the social by law). The collapse and protected not detected ordinary secure job and that there are now state means persons moment, security at any can lose their social which would call into and fi- and the existence of their families, question their existence of neolib- One could say that the era to poverty. nally it would lead are entrepreneurs; workers to hardened eralism reduces citizens a politi- of resistance and reduced from deprived of the possibility resource”. cal subject to a “human layers that and a further diversification of social nomic uncertainty its ground for spreading and maintaining religion finds suitable own vitality in contemporary prove at Inglehart and Norris society. and poverty can be of the empirical level that human (in)security (Inglehart,fertile ground for an increased religiosity 2007). Norris, there general picture is, that With the advent of neoliberal values, Survey Values religiously has increase (World

Bakrač / Živković / Hilton Saggau 130 131 edited volumes - Without wanting to turn the story neoliberalism into the of ters in America, and about 70% of nursing homes in Italy is associat of nursing homes and about 70% ters in America, ed with the Catholic Church (Muehlebach, 2012). Traditional and Traditional (Muehlebach, 2012). Catholic Church ed with the conservative a functions that for onto them take religious groups - In so, the literal to the welfare state. have been bound brief period margin- functions and become home for the ly assume the welfare this de- The social stratification plays into alised parts of societies. velopment, politically groups that are economically or and those from the secular state and therefore marginalised are estranged There the traditional religious communities. finds a new place in For example, societies. in the post-socialist are similar experiences under the more soup kitchens in Montenegro, there are more and Littoral, of Montenegro and the auspices of the Metropolitanate to r citizens directly create affiliation for its use and they do thereby the church. grace and Adam and legend about the loss of God’s Old Testament left to expulsion from paradise to the world where they are Eve’s that there is a truth in it.themselves, we cannot help but notice which rule of the people”, Foucault says that the concept of “the originates from “pastoral reaches its climax with neoliberalism, Serve God power” Moreton, in the book To of the church. Bethany Enterprise from 2009, Christian Free The Making of and Wal-Mart: to evangelism in the linked points out that neoliberalism is closely American South. In this respect, Moreton testifies that the links be- forms and gender-based tween Christian universities, global trade of services in Benton- the headquarters of Wal-Mart provided at the theoretical contribu- ville, Arkansas are more important than Bank. In- of the World tions of Austrian economists or technocrats the link between stead of theoretical consideration of the Moreton discovers in Wal-Mart neoliberalism and spirituality, the great riddles of the last specificities that help us solve one of become has the logic of the free market fifty years: how and why Moreton wisely observeswith evangelical piety? so closely linked that the culture of free entrepreneurship is nothing more than a culture of Christian free entrepreneurship. She explains that this prosperous mega corporation in its early years employed capable people from the Ozarks, a region known for evangelical religion and the decline of agriculture. The conjunction of moral and politi- - - 3 As pointed out above, religion does not lose its significance Accidentally or not, neoliberal economics globalization and - there are three main political ideolo For Dugin (2018; 2014), 06/04/2018 www.arheofutura.rs/category-1/cetvrta-politicka-teorija-i-pojam-coveka/  3 Conclusion twenty-first century.at the end of the second decade of the On the contrary, religion maintains its position and seems to have sur selves from any form of collective identity. Dugin argues, the roots form of collective identity. selves from any from the Catholic tradition. of liberalism lie in religion as a freedom liberation of the individual Therefore, Protestantism is actually the the establishment of a di- from the church - collective identity and rect relationship with God. by the modernization of vived the secularization process created keeps religion precisely what societies. It is difficult to determine attachment to people’s vital and to detect the causes that affect we would argue that the two religion and churches. Summarized, and neoliberalism, should great social phenomena, globalization we be- of a rise in religiously, not be directly identified as the cause lieve that they have a certain role in these processes. receive their socio-economic impetus along with the revitalization cal economy created the norms related to gender, services and related to gender, created the norms cal economy part of Wal- are an inseparable and these norms consumption, - a den of vice. In re South saw this as success. The Mart’s meteoric trying was consciously that,sponse to Wal-Mart a Protes- to create (Moreton, 2009). In that sense tant culture of consumption and con- a new bound between neoliberalism Moreton point out rising charismatic and conservativesumerism with the of wing resembles Weber’sProtestantism, which notion that capi- classical ethic. of capital is bound to a Protestant talism and accumulation In link exists be- it has not been proved that a similar Eastern Europe, it would be churches and consumerism, but tween the Orthodox deeper into this relationship. worthwhile to look ct is not a ideology is liberalism, and its subje gies. The first political means liberating our mankind, but an individual. The individual

Bakrač / Živković / Hilton Saggau 132 133 edited volumes of religion. Both processes were created on the basis of religious created on the Both processes were of religion. inherits some of that globalization here about the fact ideas. It is as we have and neoliberalism, ideas of universality, the Christian of the with the parts can be associated in the paper, explained – especially today’sProtestant churches more charismatic and con- servative becomes that the logic of the free market parts. It seems piety – as the American form of evangelical closely associated with identified as the typical Protestant Weber a heritage of the what neoliberalism disman- America. Furthermore, ethic widespread in declared fiscal policytled the welfare state, which in our immoral, poverty, further increase in to social insecurity, opinion contributed affiliation to re- part of the population’s and that poverty increased and more is nothing new that there are more ligion and church. It hear will often the auspices of the church. We soup kitchens under who warn of environmental the speeches of the church dignitaries population, the wave of mi- pollution, inhuman treatment of the of a better life, and the gap grants who leave their homes in search All of this raises the level between the rich and the poor is growing. political estrangement and economic of insecurity and poverty, impact on the vitality of es- marginalisation, which can have a great pecially conservativereligious communities and the and traditional church in the modern world. attachment of people to religion and - - Miba book: Podgorica, Beograd. Miba book: Podgorica, TERRAN. Sad. Novi bije i njihov odnos prema procesuevropskih integracija. Konrad Adenauer procesuevropskih integracija. Konrad bije i njihov odnos prema Stiftung. Beograd. grad. 182. Lawyer vol. 4 No 3, Prague, str. Quarterly, 17. 1037, str. 15.jul), br. Books near futures. New York. Resolved into Basic Social Processes. Haper. co-Economic Systems greb. cetvrta-politicka-teorija-i-pojam-coveka/ 06.04.2018. ing Walter Benjamin’s Angel of History, Routledge, p. 590; unos: http://dx. Benjamin’s ing Walter doi.org/10.1080/13504630.2011.587310 kultura. Politička gorica. Berger, L. P. (1973). The Social Reality of Religion. Harmondsworth: Penguin. (1973). The Social Reality L. P. Berger, - sveta, preporod religije i svetska politika, MEDI (2008). Desekularizacija L. P. Berger, građana Sr Bigović, integracije, u. Religioznost R. Pravoslavna crkva i evropske (2011). Literature Literature i Gori. Narodna knjiga mladih u Crnoj i mladi – religioznost (2013). Religija Bakrač, V. Blagojević, društva, Filip Višnjić. M. (2005). Religija i crkva u transformacijama Beo- u The Union and globalization, The welfare (social) state, European J. (2014). Blahož, Blum, A. uma, Prosveta, Beograd. (1990). Sumrak američkog Književne novine, vol. 52, (1- i država - Srbija i Evropa. M.M. (2001). Globalizacija Brdar, Stealth Revolution, Zone Undoing the Demos - Neoliberalism’s (2015). Brown, Wendy Dahl, R., C. Lindblom, Planning and politi- Economy and Welfare: (1953). Politics, Za- Davi, G. sjećanja. Golden marketing: Europi-mutacija (2008). Religija u suvremenoj Zrenjanin. Dugin, A. Ekopres, (2004). Osnovi geopolitike, Dugin, A.čovjeka www.arheofutura.rs/category-1/ Četvrta politička teorija i pojam Zagreb. i Turk. J. (2001). Chomsky i globalizacija, Jesenski Fox, Giroux, Henry A. (2011). Neoliberalism and the death of the social state: remember Inglehart, R., Norris, P. (2007). Sveto i svjetovno – religija i politika u svijetu.Zagreb: i svjetovno – religija i politika (2007). Sveto Inglehart, R., Norris, P. (2012). Kratka istorija neoliberalizma, Mediterran, Novi Sad. Harvi, D. - Pod poretka, CID. svetskog civilizacija i preoblikovanje Hantington, S. (2000). Sukob svetog, Kršćanska sadašjost,Jukić, Zagreb. i maske J. (1997). Lica Jung, K. G. (1973). Čovjek i njegovi simboli, Mladost, Zagreb.

Bakrač / Živković / Hilton Saggau 134 135 edited volumes - tion: Religion in Market Society”, Age: Political in Religion in the Neoliberal in Market tion: Religion Ashgate. Farnham: Modes of Governance, Economy and Enterprise Harvard Press, USA. University Press. p. 228. Chicago: University of Chicago University Press. Comparison, Oxford: Oxford 55-73. Niš. pp. svetog.Gradina: (ed). Povratak aktivitets- og deltagerstatistik [english: data on the Church er af Folkekirkens statistic on activities and mem- Church’s – an ivestigation of the People’s Københavns Teologi, Afdeling for Systematisk Fakultet, Det Teologiske bers], Universitet, Copenhagen. http://samtidsreligion.au.dk/fileadmin/Samtidsreli- gion/Oevrige_projekter/Tal_om_Danmark/Tal_om_kirken_downloadversion_ feb_15.pdf sedamdesetih. IDIS: Zagreb. pp. 111-150. versity Press. Dan Graf: Beograd. 04/06/2018. Martikainen, Tuomas & Gauthier, François and Woodhead, Linda (2012), “Introduc Linda (2012), and Woodhead, François & Gauthier, Martikainen, Tuomas Moreton, Bethany (2009). To Serve God and Wal-Mart: The Making of Christian Free ServeChristian Free The Making of Wal-Mart: God and (2009). To Moreton, Bethany in Italy. and Citizenship The Moral Neoliberal: Welfare Muehlebach Andrea. (2012). Modernity: An International Detlev & Rosta, Gergely (2017). Religion and Pollack, Ravnić, A.fakultet, država i država blagostanja, Pravni (1996). Socijalna Zagreb. (1998) Religija I, Čigoja štampa, Beograd. Šušnjić, Đ. Beograd. kulture, Zavod za udžbenike, (2015) Teorije Šušnjić, Đ. R., B. Đorđević Valis, Brus, S. u: D. (1994). Sekularizacija: trendovi, podaci I teorija, Undersøgels- om kirken- (red.) (2014), Tal Nielsen, Marie & Iversen, Hans Raun Vejrup Ogledi o omladini saradnici (ur.), S. Omladina, religija I crkva, u: Ilić, (1990). Vrcan, V.i Religion. London: Oxford Uni- of Wilson, B. (1976). Contemporary Transformations ku če I u svetu. Budućnost slobode – neliberalna demokratija kod (2004). Zakarije, F. www.arheofutura.rs/category-1/cetvrta-politicka-teorija-i-pojam-coveka/ 06.04.2018. - Socialist Federal Republic of Yugoslavia - www.worldvaluessurvey.org - www.arheofutura.rs/category-1/cetvrta-politicka-teorija-i-pojam-coveka/ ZORA HESOVÁ Charles University, Prague Charles University,

Hesová 136 137 edited volumes - - - 1 Both want Europe to Both want Europe eligion to to eligion 3 iscourses Discourses olitical eturn of R eturn ” Poland’s ruling party Law and Justice ” Poland’s 2 : Religion, Right-wing populism, Catholic Church, Cen Church, Catholic populism, Right-wing Religion, : Keywords tral and Eastern Europe, Culturalism, Christianism. Culturalism, tral and Eastern Europe, Religion Religion has made a return into European politics, at least if religious of increase and appearance the from judge to are we of politics the in especially symbols, and concepts arguments, populists. right-wing Nations, national traditions are being redefined around religious events, institutions and- personali ties; public spaces invested with religious symbols. Political identities and struggles are being articulated increasingly in religious, culturalist and civilizational terms. This article aims to describe the most salient features of this recent and fla- ana- to and politics, populist right-wing of turn religious grant polit new by redefined and used is religion which in ways lyse ical actors. aradoxes a R aradoxes ter as he calls for renewed crackdown on migration that ‘advances Islam’, that ‘advances Islam’, on migration ter as he calls for renewed crackdown Mail, 18.02.02. Daily Creativity and Adaptability as Conditions of the Success of Eu- of the Success Creativity and Adaptability as Conditions Fund-Project (No. CZ.02.1.01/0.0/0.0/16_019/0000734). World rope in an Interrelated ‘Christianity is Europe’s last hope’ says Hungary’s hope’ last nationalist Prime Minis- is Europe’s ‘Christianity Is Anti-Catholic,Kaczyński: Europe Gazeta Wyborcza, 1. 7. 2009. The work was supported by the European Regional Development The work was supported by the European In February- Minister said: “Christi 2018 the Hungarian Prime    2 3 1 be more Christian and want to defend it against Muslim migrants. be more Christian and want to defend duo is not the only politicians who The notorious Central European Strache has successfully bet on a religious talk: Hans-Christian in Chris- about the West brought his party to power with slogans anity is Europe’s last hope. anity is Europe’s ebates and P Debates Public Abstract The P ing: “If Europe is to be strong, it must be Christian. And today it is ing: “If Europe anti-Christian and especially anti-Catholic.” - (Modrze in Christian Europe (PiS) wants to see a Catholic Poland Kaczynski said at a meet jewski 2017, 29) while its leader Jaroslaw - - - - ” and 5 Nor is Jaroslaw Kaczynski a zealot. Nor is Jaroslaw Kaczynski - His late broth 4 at the beginning For decades, since the demise of clericalism The recent return to religion in political discourse seems The recent return to religion in political Yet, they are not religious zealots or fundamentalists. Orbán or fundamentalists. not religious zealots they are Yet, , 01/25∕ 2018 The rise and rise of Viktor Orban, Financial Times Online, 10/25∕2005 President Kaczynski: The Soft Conservative, Transitions   4 5 ades. It is then logical to ask: How and in what context did religious ades. It is then logical to ask: How and what kind of religion reference reappeared and more importantly, “the re- a case for a qualified This article will make its return? makes arguing that religion and its place in public space turn of religion” are being redefined by the very of it. There usage populists make that characterise the usage are namely several recurrent features in their context,of religious rhetoric; when considered those refer which allows for qualifyingences are inherently paradoxical, the way. referenced Christianity in a rather ideological of Religion” The “Return of 20th century, religion was not a primary political issue in Europe. clout,After losing political and institutional organised religions have also lost believers in the 1960s (McLeod, 2000). Jaroslaw equals the interest of the Church with that of the nation interest of the Church with that of Jaroslaw equals the more Other successful populists have even (Kaminski 2016, 114). faith. religious institutions or with the tenuous relations with coun- that it happens also in largely secularized more paradoxical record of religious controversies in the last dec tries without any ings of a church. He had confirmed on the Lutheran church, remar had confirmed on the Lutheran church, ings of a church. He the and had children baptised – and won ried his wife in church 1998 elections. tians’ hands. And he is not alone: many lesser figures, mostly right- lesser figures, mostly many And he is not alone: tians’ hands. register and often use religious more and more wing populists, symbolism. his Fidesz during a transformation phase of has turned to religion changed from liberal to a conservative. when Party As of a a son communist, the work he reportedly started to study in mid-1990s, er, the former president, was called “the soft conservative er,

Hesová 138 139 edited volumes - - - on the role of reli European debate more recent The first did not represent a matter for Around 2000, Christianity A second factor of the return of religion is growing populism gion in politics – concerning the mention of Christianity preamble the mention of Christianity – concerning gion in politics disagree- in ended – 2004 in constitution European a of draft the of ment. of a were then in favour Member States European Bigger val- of references to common European general, secular wording mention of Catholic countries insisted upon a ues, whereas smaller The matter remained of secondaryChristianity in the preamble. in- constitu- were more pressing issued and the terest then, as there anyhow. by France tion project got rejected rift was al- of great contention, yet a first consensus, nor a matter Christen- references to ten years later, only ready visible. However, - Euro all intensity in in unprecedented abound Christianity and dom years. ways it was not present in a hundred pean publics and in religion back into re- There are at least two factors which brought - Migration made Euro cent public debates: migration and populism. multiconfessional, yet the pean societies more multicultural and Result stigmatized. presence of Islam particularly got increasingly ing mostly from labour migration from former European colonies, colonies, former European ing mostly from labour migration from still de- Arab, Asian communities are, generations later, Turkish, status, but newly also by a fined by their perpetually inferior social Conflicts in the Middle growing perception of a cultural difference. publics to see migrants from there primarily as East led European define and organise them- Muslims and as Muslims who tend to visibility of Muslim selves. Under the influence of such increased public debates tend to re- communities and of Islam as a religion, hi- in public spaces (crucifixes, volve again around religious symbols and around legally in school canteens) jabs, minarets, pork-meals demands to up- Usually, complicated modalities of their regulation. means maintaining them hold a secularity of public spaces, which of state neutrality and fair free of religion, clash with the principle role for religious symbols: ness. The outcome leads to a redefined as symbols of cul- habitual Christian symbols get to be redefined ture, while foreign (Islamic) symbols as those of religion. populists’ usage of religious difference and or more concretely, and symbols. Since the mid-2000s, years symbolised by the French constitution, Dutch rejection of the above-mentioned European - - - The theme of European cultural identity has entered the the cultural identity has entered The theme of European is the late return of religion into substantial Similarly, g Islam and political campaigning. Rejectin es to religions in media as a larger threat, to calling upon a defence of populist parties took of the Christian majority. the cultural identity from narrowly an- movements in Europe strategy of most populist to broadly pro-Christian. The new right,ticlerical nationalist iden- nationalist,tarian rather than (French, tends to transcend ethnic Austrian, Dutch, etc.) Christian nationalism in favour of a European Former Muslim immigration and integration. opposed to identity, degrees of anti-Islamist ly anti-Semitic FN and FPÖ opt for various anticlerical nationalist combined with philo-Semitism. Formerly openings if not to institutional Churches, at some parties make populists (FN, European Western least to Christianity as identity. LN, DVV)FPÖ, and new populists in CE (PiS, Fidesz, etc.) increas- - identity” “Chris ingly employ references to “Christian of Europe, civilisa- “Judeo-Christian” tian roots” of their nation, to a shared Islamisation of Europe tion, in opposition to Islam, to purported - cohesion of the Europe and multicultural undermining of cultural 2017). ans (Brubaker even to its most secularised parts. Influ- Europe, post-Communist Hungarian, Austri- Polish, Czech, ential populists tend to redefine – not just ethnic – identity. an nationalism in terms of religious in a national culture They turn to religious identities anchored cultures of the migrants, and stress the difference with religious religious symbols and at call to rally the nation around national national - religious sym- tempt to monopolise public space with saints, historical religious figures, references to patron bols like past events. The reappearance of religion as a major political topic is especially surprising, as Central and Eastern Europe have been largely secularised by 40 years of (henceforth ECE) and Croatia, where Catholic for Poland atheist regimes. Except church acted as a preserver Hungary, Slova- of national identity, conservative and on a wide- on national identity politics based political role in plays a growing of multiculturalism spread rejection in wave, culminating recent populist the More markedly, elections. - of the so-called mi in the aftermath horribilis” of 2016 the “annus referenc brought a great number of explicit gration crisis in 2015,

Hesová 140 141 edited volumes - ”. 6 the role of an and Religious arguments come in many shapes, of which several shapes, come in many Religious arguments In the conservative of League of Polish nationalist rhetoric The mild Calvinist Viktor Orbán also based his policies on a The mild Calvinist Viktor Orbán also based Quoted from Gazeta Wyborcza by B. PytlasQuoted from Gazeta (Pytlas 2016, 96)  6 Redefining the nation as Christian Redefining Religious Turn of Central European Populists European of Central Turn Religious nationhood and mark is used to (re)define forms stand out: religion as a de- nations a mission explicitly formulated public space, to give civilisation and to conduct politics of morality. fence of a Western kia, even Austria and especially the Czech Republic have been been Republic have the Czech Austria and especially kia, even cultural attendance has plummeted, church largely secularised: liberal politics did waned, and influence of Churches and political and figures. And arguments much space for religious not leave yet, religion and Croatia, not just in Poland in all those countries, over tradi- religious arguments and conflicts as Christian identity, tional values. Families and the PiS,of the Nation is no- the traditional moral order Families toriously based on conservative 1994, Ramet (Casanova Christianity 2017). Since the interwar a conservative, period, during which Catholic, anti-Semitic nationalism of the National-Democratic Alli- op- as Catholics (as narrative of Poles imposed the ance (endeka) defined as got a Poland posed to liberal, multi-ethnic Poland), as Polak-katolik, Catholic Land and the real Pole national backbone of the Church was reinforced by its opposition tonational backbone of the Church was the communist regime (Pytlas, 2016, 86-87). Contemporary populist reiterating the of the endeka parties PiS and LPR revive the heritage of moral unity betweenhistorical trope of foundational principle Kaczynski: Jaroslaw of words recent in contained Church, and nation faith values that have their basis in “We Polish will protect definition of Hungarian nationhood as rooted in religion and tradi- sec tional Christian values. One of the first moves made by Orbán’s ond government was to amend the constitution, making use of the - -

7 . 8 - Freed ” In the late 1990s, the Austrian far-right 9 Christian symbols abound in electoral campaigns but also in Christian symbols abound in electoral Even in the religiously indifferent Czech Republic and among Republic and among Czech in the religiously indifferent Even land’ on eve of election, The Independent, 7. 04. 2018 28. 9. 2017 Boleslavi“, Novinky, Welle, 18. 04. 2011. Welle, Hungarian prime minister Viktor Orban vows to create ‘Christian home- Hungarian prime minister Viktor Orban vows to create ‘Christian pomohou prosadit umlčovanou většinu, prohlásil Duka ve Staré „Volby Hungary’s parliament passes controversial new constitution, Deutsche    8 9 7 - they assign to re hide the political role and Orbán do not Kaczynski of their pursuit.ligion and a commonality Unveiling a statue to late and Hungarians “We Orbán said: Poles believe Kaczynski brother, to build common fight and common goal: have a common path, and Christian ... want we form that the in homeland our defend and with national values” constitutional majority of Fidesz after 2010. Besides others, the after 2010. Besides majority of Fidesz constitutional the fa- Christianity, to God, references makes 2011 constitution of Hungary.” and the “Holy Crown “traditional values” therland, omites endorsed Christianity. Under the new leadership of once re- omites endorsed Christianity. ligiously mute H.C. the FPÖ used aggressive islamophobia Strache, references to Christianity in its campaigns ample and make (Hadj-Abdou, 2016, pp. 34-36). The redefinition of na- parties. public acts of populist and far-right tional politics as religious, Catholic, plays out in attempts of sacrali- place religious symbols in sation of public spaces: populist parties hospitals, when they are in state institutions such as schools and 2017, 27), or in opposition: (Modrzejewski in Poland like power, in Auschwitz between from the so-called battle of the Crosses installed to highlight Polish 1999 and 2006 – in which crosses were of Hungary’ssuffering in the Holocaust – to the campaign original party Jobbik installing wooden crosses across Hungary, right-wing Catholic clergy to publicly bless public to the new practice of Czech constructions, firefighter’s trucks and ambulances. Austrian populists’ religion and nationalism find their point of inter religion and nationalism find their point Austrian populists’ section. Since 2003, a pilgrimage is held on the day of the martyr a pilgrimage is held on the day of the section. Since 2003, The event was re- Day to Stará Boleslav. dom of Saint Wenceslas Duka as a Day of cardinal Dominik the Czech cently redefined by statehood. “Czech

Hesová 142 143 edited volumes - -

11 ”. For Orbán, a Christian Europe Europe ”. For Orbán, a Christian 10 In his OpEd to the FAZ, on the day Angela on the to the FAZ, In his OpEd 12 The identitarian feature articulates itself most clearly in the The identitarian feature articulates itself The medieval messianic myth of the bulwark of ChristendomThe medieval messianic myth of the bulwark Religion (Christianity) again stands for identity. European na- European again stands for identity. Religion (Christianity) Two Europes clash over Islam and Christianity, Israel National News, 16. Islam and Christianity, clash over Europes Two 10. 3017. online: https://www.israelnationalnews.com/Articles/Article. aspx/21141 ban-makes-final-appeal-voters/ Election 2018 – Orbán Makes Final Appeal To Voters, Daily News Hunga- Voters, Final Appeal To Election 2018 – Orbán Makes ry, 30. 3. 2018. online: https://dailynewshungary.com/election-2018-or for Saying Muslim Migrants Must Be Blocked Hungarian Leader Rebuked at: Times, 3. 9. 2015. Available The New York Christian’, Europe ‘to Keep    12 10 11 was “like air which is all around us; our home in which we feel at air which was “like and Christian Hungary”.home in Christian Europe alarmist rhetoric of invasion, overpopulation by strangers and inner alarmist rhetoric of invasion, overpopulation stand against in the name of decline that the populists purport to and Ottoman in- during the Tatar Christian identity and values. Like The needs to be defended once again. Europe” vasions, “Christian develops in two main direc defence of Christian identity of Europe tions, as a defence of: Christian or Western Civilisation and as a de- tions, as a defence of: Christian or Western fence of a “traditional morality” against the dangers of liberalism. The Bulwark myth The Bulwark Identity (antemurale Christianitatis) was most extensively exploited by Viktor(antemurale Christianitatis) borders the migrants out of his nation’s Orbán, who vowed to keep Christian.” Europe “to keep tionalisms show a similar identitarian feature to Western populists, populists, Western feature to show a similar identitarian tionalisms Western Christian, to a shared European namely as a reference or of a neighbouring seeking an exclusion Rather than identity. is the central identity a larger cultural European competing nation, Identity populist nationalism. This European dimension of the new as marked to Islam, and Christian culture is is Christian, as opposed culture. against an invasion of a foreign in need to be defended proclaimed: “Let us Marek Jedraszewski Krakow, The archbishop of understand and the world nations of Europe pray so that other culture if to the Christian roots of European that we need to return to remain Europe we want Europe – voicing con- 13 Yet the bulwarks myth is not only present in countries with a the bulwarks myth is Yet Moreover, the Europe to be defended is now defined in reli- the Europe Moreover, Viktor Orbán, quoted from Frankfurter Allgemeine Zeitung, 3 September Viktor Orbán, quoted from Frankfurter - 2015 on his official site on: http://www.kormany.hu/en/the-prime-minis ter/the-prime-minister-s-speeches/those-who-are-overwhelmed-cannot- offer-shelter-to-anyone https://www.nytimes.com/2015/09/04/world/europe/hungarian-leader- rebuked-for-saying-muslim-migrants-must-be-blocked-to-keep-europe- christian.html?_r=0  13 Morality Debates Morality Merkel allowed migrants to apply for asylum in Germany, Viktor Orbán Germany, apply for asylum in allowed migrants to Merkel beenthat those arriving have us not forget,wrote: “Let however, different culture. represent a radically religion, and raised in another is an important but Muslims. This are not Christians, Most of them identity is rooted in Christian- and European question, because Europe Is it not worryingity. barely able to Christianity is now European that of Europe If we lose sight of this, the idea Christian? Europe keep interest in its own continent” could become a minority cern in a register that would not have been possible for Western poli- would not have been possible for Western cern in a register that organ- Catholics activists have logic the Polish ticians then. In similar in the forests on southern prayer “for Europe” ised a mass outdoor giant extending a symbolic in October, of Poland and eastern borders rosary homeland – on the anniversary around Polish battle of of the navy.which Christian fleet defeated the Ottoman Lepanto in 1571, in border history, in which it is easy to revive memories of war with Ottoman armies. In other countries, Islamophobia pro- and Tatars of the defence of the vides a source of civilisations’ discourses Republic,“West”2017, 161-163). In the Czech (Hesova not only some mainstream politicians parties, but also populist and far-right and the “suicide of have legitimised the talk of “Muslim flooding” In Austria, the FPÖ has (Hesova 2016 b, 32). civilisation” Western in Christen- as “Abendland conducted campaigns with slogans such statt and “Pummerin in the hands of Christians) hand” (the West 38). (Hajd-Adbou 2016, (church bells, not muezzin) Muezzin” - discourse in Central Eu gious and culturalist terms. In the populists’ Atlantic orientation of does not stand for a Western, rope, ‘Europe’ universalism it used to repre- their countries after 1989 or for liberal

Hesová 144 145 edited volumes - - – his usage of the term Christianity 15 14 The bulwark myth has two sides: it calls for defining Europe as for defining The bulwark myth has two sides: it calls Volby pomohou prosadit umlčovanou většinu, prohlásil Duka ve Staré Volby , 28. 9. 2017 Boleslavi“, Novinky Hungary’s Orban calls for global anti-migrant alliance with eye on 2018   14 15 sent. Rather, PiS, as the themselves Fidesz and FPÖ understand sent. Rather, traditional con- of Europe a Christian of the ‘real’ Europe, champions servative individualism migrants and of corrosive values, free of both from inner enemiesdefended this time in need to be and liberalism, popu- and Hungarian, Austrian and Croatian too. In this vision, Polish Europe as the only defenders of what makes lists picture themselves Islam and social the Christian identity against expansionist European: the ‘fight’ liberalism. While conservativism self-defeating against level, so- mostly on a rhetorical and symbolic against Islam remained cial conservativism greater political potential. proved to have a much ar value’ have used the ‘defence of traditional Right wing populists gument for enacting a broad range of campaigns whose aim was to a broad range of campaigns whose gument for enacting reproductive to alter laws in a series of domains: redefine norms and in homosexual marriages, sexual education rights and abortion referenda on a biding defini- schools. Croatia and Slovakia had held in Croatia, failed in Slo- tion of marriage as heterosexual (successful conservative Polish the tried to toughen the government has vakia); ban on abortion and everywhere ‘gender populists attack so called ideology’. The politics of morality represented a venue for introduc rather into the framing ofing religious arguments into politics, or transcendental valuespolitics – through the insistence on absolute, 2013). Polish (Petković and in the name of so-called war of culture meaning ‘an- of death”, Catholics denounce the liberal “Civilisation abortions and euthanasia” towards “AIDS, permissiveness ti-human’ (Pytlas. 2016, 98). At the equated with the EU of the immoral West cardinal even the Czech national pilgrimage previously mentioned, ‘silenced majority’ for the and con- that is “manipulated Duka spoke trolled by some minority’s caprices”, referring to subject of immigra- tion, feminism, and family. Christian in its identity, and for legal articulation of conservativeChristian in its identity, values Yet when Orbán says: ones. that are defined as traditional Christian identity is what is supposed to serve“Christian as the glue of Western falls as it last hope... The West is Europe’s or “Christianity civilisation”, being overrun” fails to see Europe The first paradox is that the populist turn to religious sym- The first paradox The usage of religion in political discourse is paradoxical in is paradoxical The usage of religion in political discourse Right-wing populist parties and right-wing groups converge in populist parties and right-wing Right-wing ‘White Europe’: 60,000 nationalists march on Poland’s independence day, independence day, 60,000 nationalists march on Poland’s ‘White Europe’: The Guardian, 12. 11. 2017, available at: https://www.theguardian.com/ - world/2017/nov/12/white-europe-60000-nationalists-march-on-po lands-independence-day - elections, Reuters, 18. 02. 2018, https://uk.reuters.com/article/uk-hunga - ry-election-orban/hungarys-orban-calls-for-global-anti-migrant-alli ance-with-eye-on-2018-elections-idUKKCN1G20PX 16  16 their readiness to use Christian symbols and concepts. But the way Christian symbols and concepts. But their readiness to use in the for doubts whether the ‘religious turn’, they use them allows really represent a re- does of the far-right words of Leila Hajd-Adbou, above-men- public sphere. The reason is that the turn of religions in the to public campaigning are hardly a reference tioned forms of populist populists of inconsistencies. Before asking what religions for a number those inconsistencies first.do with religion, it is useful to elaborate Populists Against the Church Against Populists Paradoxes of Populist Uses of Religion Uses of Religion of Populist Paradoxes is in many ways astounding. It is not very It is not ways astounding. is in many is sup- clear how Christianity to. Simi- on what Orbán refers from migration, or Europe posed to save nationalist,slogans at far-right, are religious larly astounding militarist - doz nationalist and of thousands Polish example, when tens rallies. For Independence activists celebrated Poland’s far-right ens of European to ‘white’ combing the rejection of migration Day in November 2017, “We banners depicting a falanga or a call stating: and wantEurope God”. bolism does not in any way mean a return to clericalism or seeking way mean a return to clericalism or seeking bolism does not in any Even right-wing of influence. to reinstate the Church into a position are often secularists, like Europe, populists, especially in Western or the liberal Le Pen, the champion of aggressive laïcité, Marine many ways. It is sometimes secularist,many often supra-confessional, and often in conflict with re- rarely in tune with religious institutions sometimes offer a superficial or evena Populists ligious hierarchy. religion as culturesurrogate national religion. They all understand of identitarian Christianism.and they all adopt civilizational rhetoric

Hesová 146 147 edited volumes - ; Heinz-Chris- 19 17 Such an explicit rebuke, similar to what the Such an explicit rebuke, 18 Other populists do not refer explicitly to a specific Church Other populists do not refer explicitly Most conspicuously, even those populists who show an at Most conspicuously, Quite often populist rely on a sympathetic part of the Quite often populist rely on a sympathetic Hayato Okamura: Z Tomia se stal tvrdý populista. Mám o něj strach, MF Hayato Okamura: Z Tomia DNES, 24. 07. 2016 Kardinal Schönborn liest Strache die Leviten, Die Presse, 21.05.2009 Radikal und radikal gesellt sich gern, Der Standard, 7. 7. 2010.    17 18 19 British BNP got from the Anglican Church, is nevertheless rare. British BNP got from the Anglican Church, when they operate in a when using religious languages, especially multi-confessional state such as Hungary Republic or at and Czech They then refer least appeal to multi-confessional constituencies. Viktor Orbán, the nominal Cal- to a supra-confessional Christianity. vinist, to a lavishes Catholic Church with state money and refers Christian homeland; the nominal Catholic, Strache socialises with electorate in Vienna whose symbols he Serb Orthodox the sizeable prayer bracelet in the FPÖ colours). wears (orthodox tian Strache was criticised by the Vienna archbishop, Cardinal Chris- by the Vienna archbishop, Cardinal tian Strache was criticised that “Thetoph Schönborn. He expressed the view cross should not against other religions, be politically ‘abused’ as a ‘fighting symbol in Christen- and that the slogan “Abendland against other people’” hand” is unacceptable. secularist, CEE, Geert Wilders. In secular representatives some are forms of conservativeof various Len, Marion le (like traditionalism Kaczynski, etc.)Jaroslaw to reli- formerly indifferent or politicians (Viktor a religious symbolism recently start to use gion who Orbán, H.-C. Strache). tachment to religious language and symbolism, do not have any any language and symbolism, do not have tachment to religious reasons for institutions. There are several firm backing in religious that. and their usage of reli- Some have a record of anticlericalism of politics as superficial or the mixing gious slogans is denounced they to the Catholic Church, so that and religion as detrimental populist Churches. The Czech by representatives of earn a rebuke brother by his Catholic Okamura was rebuked Tomio Church, yet their usage of religious symbols is not generally en- Church, yet their usage of religious symbols usage of religion leads then, to a dorsed by the institution. Populist division between the nationalist, politicised part of the Church (like reflect official posi- that sometimes does not and Croatia) in Poland tions of Rome on one hand, and the part that prefers to remain out 20 The populists’ frequent reference to religion leads to givingThe populists’ frequent of religion has been The phenomenon of a culturalisation EU states favour Christian migrants from Middle East, EUObserver, 21. from Middle East, states favour Christian migrants EUObserver, EU 08. 2015  20 Culturalisation of Religion Culturalisation specific meanings. The pop- the notion of Christianity or Catholicism ways: fist as cultural iden- ulists indeed redefine religion in multiple civilisation of a Western and as a marker tity in a culturalist register, surprising ways.in a civilisationist register – in CEE in sometimes 2017). observed (Brubaker Europe before, especially in Western fact led first to call for There, the development of the multicultural of migrants’ cultural identi- protection or at least of a recognition were increasingly con- ties. In a context of migration issues that the role of a ‘nation- strued through the lens of cultural difference, got redefined. In a remarkable turnaround, in the al culture’ majority became a subject for culturalist rhetoric the culture of the engaged in discourses on cul- protection and of privileges. Populist rather than in a discourse on ture in need of protection or privilege could never have been privi- religion – in ways in which one religion the tendencyleged over another one. Culturalism, to ascribe a group a set of almost hereditary is being applied to the attributes, In the populist majority. (silent, vulnerable and unselfconscious) – that is, defined as a set discourse, religions get to be culturalised of symbols defining the boundaries of groups or the dominance of a group over a territory. - populism rep with the challenge or that openly engages of politics The divi- the other. standing, on its moral and religious resents for crisis in 2015 during the refugee the Church was visible sion inside by pope reiterated of hospitality, Christian injunction where the by large parts of Austrian and German up was taken Francis, al- which did not happen and Protestant alike, churches, Catholic most anywhere hospitality was publicly When in Central Europe. refugees in it was offered to Christian upheld by a state institution, Republic,Czech Slovakia and in Poland.

Hesová 148 149 edited volumes - At the same time, Christianity has been in a process of being has been in a process time, Christianity At the same Yet in the populist discourses in CEE, in the populist discourses the culturalisation of Yet and Croatia are two countries in which national iden- Poland officially recognized as a European heritage in a cultural sense for a a cultural sense for heritage in European as a recognized officially mobility influence of inner-European years, under the number of were Catholic crucifixes Europe. migration from outside and work - (in Italian Ty not by Muslims, but by foreign atheists problematized in courts. In the famous protestants (in Bavaria) rol) and by foreign the crucifix in public famously saved ECHR the case Lautsi vs. Italy, a cultural state secularism by declaring it as schools against Italian migration, debates ensuing from mobility and symbol. Through the worth pro- European heritage be defined as a Christianity gets to secular culturally different others and against tection against both ism. Since 2006, symbols were almost ‘weaponized’ in what is in- were almost ‘weaponized’ ism. Since 2006, symbols wars by conservativecreasingly called culture the like politicians - Seehofer: they are matter of identi Horst German interior minister, ty and culture. of religion towards a nationalisation religion goes even further, on what symbols are to get too. There is a sometimes a confusion symbols. In Croatia, Chris- privileges – Christian symbols or national although not in a neo-pa- tianity also gets implicitly nationalised, Right wing national parties, identified by their Catholi- ganist way. cism, use the semi-official notion “crkva u Hrvata” – Church of the in the 1970’s. For Vjekoslav Croats for Catholic Church, that spread independent nation and the this highlights the idea that the Perica, 2007, 312). Beyond the Catho- (Perica Church are intimately linked tendencylic identity of the Croatians, there is a among nationalist kind of ‘national to promote some Tudjman) politicians (the late F. the LPR represents a “Catholic−nationalist In Poland, Catholicism’. of the country 2008, 78). vision” (Mesežnikov national institution, tity has been built around the most important of Catholic identity is hardly Church. Therefore, the nationalisation of politicisation of reli- surprising. A much more extreme example freedom of gious identity is Viktor Orbán. Fidezs populism takes using religious symbols “in an eclectic way” Ádám and An- (Zoltán 2016b, 136), and of combining Christian and pagan drás Bozóki, Ádám bird. According to Zoltán symbolisms, the cross and the Turul aims to ‘Christianise’ populist discourse Orbán’s and András Bozóki, - - Culturalised religion is hence inherently ambiguous: some Culturalised Finally, even in countries in which the Church or Christianity in which the Church or Christianity even in countries Finally, - with Islam (or pro-immigration, value-de ed cultural difference of the populist use of Christian is constitutive prived liberalism) non-ra- Islam as patriarchal, authoritarian, symbols: they oppose builds At the same time such discourse tional and ascetic culture. y de- of Christianity as a culture too, negativel up an understanding 2016), especially by lib- fined by the culture of the “others” (Hesova equality or at least some eral values such as free speech, gender rule-free consumption and women rights, personal autonomy, scarcely reflects While such a cultural definition self-indulgence. other “values” usually attached to by Christianity (neighbour many it sometimes strangers), ly love, compassion, hospitality towards cul- non-liberal, traditionalist form. “Christian an opposite, takes liberal- individualist mean an opposition to “corrosive”, would ture” with culturally weak face to face Europe ism, that would make “strong” Muslims. other so- self-indulgence), highlight liberal trends (women rights, cially conservative marriages, opposition to ones (heterosexual a religious (i.e. theological) discourse, a cultural- Unlike abortions). by politicians in the ised Christianity lends itself to be used it allow areligious populist above-mentioned politics of morality: Tomio Okamura to engage in a talk figures such as H.C. Strache and rally against its sym- on religion. They define Islam as an ideology, and support native religious bols (mosques, hijabs and niqabs) of public space. Hence, largely unspiritual, areligious fig- markers theological depth are authorised to religious talk ures without any simply by reducing religion to common-denomination culture. Such a reduction leads to almost comical redefinitions of Christian iden- tity in the collateralised sense as the largest common denominator, pagan tradition of the Hungarians, and at the same time, in a kind and at the same of the Hungarians, pagan tradition and religion: “a nationalist ‘surrogate’ to offer a of neo-paganism, elevates the concept of Christianity and understanding paganized and Ádám (Zoltán to a sacred status” defined nation of ethnically 2016a, 98). András Bozóki, role, religious reference gets such a nation-building have not taken of Is- the reference to cultural difference also culturalised through The highlight populists. rhetoric of right-wing lam in Islamophobic

Hesová 150 151 edited volumes - - - - - – a 23 22 Parlamentní Parlamentní - or “vepřo-kn 21 Older populists, such the Front National and the Older populists, such the Front 24 Cultural difference and culturalised religion are not the only and culturalised religion are not difference Cultural inscription of a cultur The opposition to Islam leads also to an que, France 24, 17. 06. 2010 que, France And Other See: Arthur Cohen, The Myth of the Judeo-Christian Tradition: Islamo for Books, 1971; R. Bulliet,Dissenting Essays. Schocken The Case À Paris, un “apéro saucisson et pinard” aux relents racistes crée la polémi À Paris, islamizací, Oldřich Lukáš: Výzva k záchraně ČR před násilnou Andrew Preston, A very young Judeo-Christian tradition. Our country’s always meant what religious identity is a surprisingly new -- and it hasn’t https://www.bostonglobe.com/ideas/2012/06/30/very-it does now, young-judeo-christian-tradition/smZoWrkrSLeMZpLou1ZGNL/story.html Listy, 3. 3. 2015     24 21 22 23 phrase mostly criticised by religious Jews, Muslims and Christians forphrase mostly criticised by religious Jews, diverse reasons. edlo-zelo”, a Czech pork meal used as a symbol of resistance to pur as a symbol of resistance pork meal used a Czech edlo-zelo”, anti-Muslim activist. retiree by a Czech ported Islamisation salient features of the new populists’ “religious” talk. Their discours- new populists’ “religious” talk. Their salient features of the y – get and on the national religious identit es on religion – on Islam lisation. frame that the nation: to that of a civi inscribed into a wider of PiS,In the populist discourses Fidesz, FPÖ etc., civili- the “clash of up Huntig- another lease of life, as they take sations” has been given Their new centrality of religion in a definition of “civilisation”. ton’s 2017, 10), (Brubaker, with Islam is the preoccupation “master-frame” Christendom is the West. In- where Islam is the civilisational rival and - popu among all right-wing deed, anti-Muslim rhetoric can be found which Christianity as identitylists and it is the larger context within in new context su- Only, and as culture has gained its recent salience. (rivalrypersedes that of nation and nationalism against a close oth- (rivalryer) into a larger context of civilisation against a distant other). Civilisation Instead of Nation Instead Civilisation the folklore: from French anti-Muslim happenings around “apéro, happenings around anti-Muslim from French the folklore: in 2010 and sausage) pinard” (drinks vin, saucisson, al identity in a hierarchy of values and in a hierarchy of civilisations, of values and in a hierarchy al identity in a hierarchy now includes all those who oppose Islam: Christian where the West ample referenc and Israel. The civilisationist discourse makes Europe tradition es to the rather young concept of a Judeo-Christian ------26 This from racism 25 Paradoxically may be, the Western civilisation is construed civilisation may be, the Western Paradoxically In post-communist Central and Eastern Europe, secularism is Central and Eastern Europe, In post-communist , 2014 Vol. 48, , 2014 Vol. unity“, in: Patterns of Prejudice right-wing ing pan-European No. 5, 479–499 , pp. 87-88 und Timme rer Staat“, Frank Farid Hafez, „Shifting borders: Islamophobia as common ground for build Farid Hafez, Amena Shakir (eds.)(2012), „Religionsunterricht und Saekula Farid -Christian Civilization, Columbia University Press, 2004   25 26 (and anti-Semitism) to culturalised religion (and anti-Islamism) religion (and anti-Islamism) to culturalised (and anti-Semitism) populist of former fringe ideologies into helped the mainstreaming of whom had electoral success.parties many authoritar value of secularism, as opposed to also around a central ian, backward Islam, portrayed as unable to separate between reli- portrayed as unable to separate between ian, backward Islam, The cultural Christian identity 2017, 11). gion and politics (Brubaker the Nether secularist ideology in France, can be used to defend also allows for largely secu- lands and in Denmark, for example. It cultural Christians anti-Islam parties to attract so called militant lar, ), who see a historical and cultural role Kulturchristen (kämpferische practice. According to a study to Christianity but do not necessarily of the two right wing pop- in Austria, their share among supporters and 43 at FPÖ). BZO ulist parties is especially high (47% at FPÖ have indeed abandoned formerly often expressed anti-Semite formerly often expressed indeed abandoned FPÖ have politics, while and pro-Israel in favour of anti-Islamism sympathies Declaration The so-called Jerusalem cultivated by Israel. being aptly Is- far right’s shift towards European an expression of the of 2010 is right cele- German, Austrian, Belgian, Swedish lamophobia in which line against militant Islam. brate Israel as the front hardly an explicit feature of right wing populism, and anti-Semitic rhet hardly an explicit feature of right wing populism, oric proved to be more persistent in a weaker culture of political cor oric proved to be more persistent in a weaker ceased to be a permanent fea- rectness. Still, in CEE also anti-Semitism ture of populism, at least in its racist, Viktor ethnic forms. The recent campaign with its new foe, George Soros, must have electoral Orbán’s as observers Hunga- of Yet, been aware of its anti-Semitic undertones. ry highlight, the thrust of the campaign was directed at the perception of a liberal, elitist, multicultural conspiracy against native Hungarian The campaign was apparently supported by Benjamin Netan- identity. 2018, Enyedi relations (Krekó, yahu, with whom Orbán maintains good pp. 47-48).

Hesová 152 153 edited volumes - There is no doubt that religion has made a comeback into has made a comeback doubt that religion There is no features: it is religion bears several paradoxical the Yet religion into a It can be said that populists instrumentalise politics, especially into right-wing populist campaigning in Central campaigning populist into right-wing politics, especially discourses, national populist in right-wing, and Eastern Europe: and and mobilised around Christian symbols memories a recentred mis- redefined as Christian and national events, national identities throughout CEE and of Christian Europa sion as those of defence termed in being engaged around morality issues public debates are of traditional values. a quasi-religious language that gets engaged, but more often religion scarcely a “substantive” see defining belonging (without believing, a system of symbols institutions by Church rebuked are often 2016). Populists Brubaker or their political usage of religion that, within at least create a split rhetoric is most often a them. The religion expressed by populist of a group defined by shared culturalised religion, that is, a culture folkloric or consumption national, cultural, religious and sometimes politicians appeal to features. In more extreme cases, non-religious Christian codes or even to a a kind of supra-confessional system of and Christian symbols in a sacralised collection of national, pagan (Z. Adam). religion” “surrogate token “Christianism”. The term form of a civilizational and identitarian populism recently by Rogers has been applied to right-wing usage of religion by notorious populist referring to the Brubaker, construction is par and Pim Fortuyn. The term Donald Trump like Conclusion: Redefining Religion: Identitarian Christianism Identitarian Religion: Redefining Conclusion: allel to the notion of “Islamism”, but it does not intend to be its but it does not intend to be its allel to the notion of “Islamism”, form of funda- no elaborated Clearly, equivalent in Christianity. in here mentioned in- mentalism and political ideology is present and no political the- stances of populist identitarian Christianism Still, identitarian Christianist discourses are nurtured by ology. They elevate the cultural perceived cultural clash and culturalism. into a political principle Christians) (us – native European, marker and into a of discrimination (against them, Mulisms, immigrants) the Islamists, identitarian Chris- tool of mobilisation. Hence, like tianists borrow parts of religious national symbolism to use them for political purposes. Ethnic and Racial Studies Ethnic and Racial populist moment in comparative perspective, in: 40(1):1-36. , December 6, 2017. Affairs Is Replacing the Nation, Foreign tion” rope. Cambridge, Massachusetts: Harvard University Press. Saving right, Duncan McDonnell (eds). Olivier Roy and in: Nadia Marzouki, How Populists, London: Hurst & Company. the People: Hijack Religion , Praha: Vyšehrad. po česku in: B. Ostřanský (ed.): Islamofobie kontext, , 2016/4, 130-143. 4Liberty.eu 28-33, Potsdam. mocracy 29 (3):39-51. , 2016/4, 130-143. 4Liberty.eu Unlike in Western Europe, where liberalism and secularism and secularism where liberalism Europe, Western in Unlike Brubaker, Rogers. (2017a). Between nationalism and civilizationism: the European civilizationism: the European Between nationalism and Rogers. (2017a). Brubaker, - “Civiliza Why Populism. The New Language of European Rogers. (2017b). Brubaker, Politics in Eu - (eds.) Far-Right Jane Marie. Lebourg, Nicolas; Todd, Camus, Jean-Yves; , University of Chicago. Casanova, José. (1994). Public religions in the modern world populist radical of the Austrian Hadj-Abdou, Leila. (2016). The ‘religious conversion’ vstvy diskurzu a jejich protiislámského Tři (2017). Problém s islámem: Hesová, Zora. Republic, in the Czech The Mainstreaming of Islamophobia in: (2016a). Hesová, Zora. 117, pp. Trends in: Welt Land für Migranten“, „Kein Tschechien: (2016 b) Hesová, Zora Laboratory Zsolt, (2018). Orbán’s of Illiberalism, in: Journal of De- Enyedi. Krekó, Péter All Three in One, in: or Nationalism? Thomas, Kaminski. (2016). Radicalism, Populism Literature allow to clearly conclude that religion is being instrumentalis ed by religion is being conclude that allow to clearly Central European for showing how politicians, the case secularist a large ex- To of different grounds. do so must be made politicians tent, exaggerate other features of populists Central European on as shown above: its polarizing effects identitarian Christianism jection of its culturalism and its civilisationist re society and Church; worrying One of the many others. non-Western consequences of spaces it has to do with religion: in public identitarian Christianism in society, give religion its meaning and place is now populist who who, other, as a cultural code used to exclude who define religion and who Roy now have ownership of religion in the words of Oliver “hijack” it.

Hesová 154 155 edited volumes - - tin’s Press, 2000. Press, tin’s Public Affairs Bratislava. , Institute for Europe and Eastern mocracy in Central , Bucharest. politice land, Perspective ciety in contemporary State and Society, 34:4, 311-346. Religion, Croatia, , Vol.4 No.16 . analize, Vol.4 in: Političke skoj, General , paper presented at the 5th ECPR and Slovakia of Poland The Case Conference. How Populists, London: Saving the People: Hijack Religion can McDonnell (eds). Hurst & Company. Religion in Hungary, of European journal Nationalized in: intersections. East society and politics, 2 (1): 98-122. How Saving the People: (eds). Olivier Roy and Duncan McDonnell Marzouki, Populists, London: Hurst & Company Hijack Religion , 1848-1914, New York: St Mar New York: Europe, 1848-1914, in Western (2000). Secularisation McLeod, Hugh. G. Mesežnikov, O. Gyárfášová, D. Smilov. (eds.) (2008). Populist Politics (eds.) De- and Liberal Smilov. D. Gyárfášová, O. G. Mesežnikov, Mc Millan. , Palgrave Europe Right in Eastern Michael. (2017). The Radical Minkenberg, - Po in the Current Catholic and Nationalist Populism Arkadiusz. (2017). Modrzejewski, The Patriots Right in Poland: , Routledge. (2010). The Populist Radical Rafal. Pankowski, Palgrave. in Polish History, Church Ramet, Sabrina. (2017). The Catholic church, state, and so- The most Catholic country (2006). in Europe? Perica. Vjekoslav, – politička slika kulturnih ratova u Hrvat moralnosti Rafal. (2013). Politike Petković, The Diffusion of Radical Right Ideology in Central-Eastern Europe: Central-Eastern in Right Ideology Radical Pytlas, Bartek. (2009). The Diffusion of Olivier Roy and Dun- Defenders of the Cross, in: Nadia Marzouki, Ben. (2016). Stanley, and Populism Right-wing State and Faith: (2016a). Ádám and András, Bozóki. Zoltán, ‘The (2016b). of the Hungarians’, in: Nadia God Ádám and András, Bozóki. Zoltán, KJELL MAGNUSSON ppsala University, Sweden Uppsala University,

Magnusson 156 157 edited volumes - - - quation Model quation 1 The purpose is to discuss the relationship between religiosity, national ideology and ethnic distance, based on a sociological and Ser Croatia, survey in Bosnia and Herzegovina, undertaken as phenomenon, multidimensional a as regarded is Religion bia. national- on theories classical with accordance In nationalism. is ism and social identity theory, a distinction is further made be- answer to order In proper. nationalism and ethnocentrism tween the question whether there is an association between on the ethnocentric and nationalism other the on and religion, hand one been has modeling equation structural of method the attitudes, used. An initial model where ethnocentrism is regarded as an independent dimension was compared to an alternative model where it is understood as an integral part of nationalism. The analysis compares both religious traditions (Islam, Catholicism, contexts political and cultural different as well as Orthodoxy) and (Bosnia, Croatia, and Serbia). : Religion, Nationalism, Keywords Ethnic Distance, Dimensions Modeling). Equation (Structural SEM of Religiosity, son 2004). Other topics of the investigation have been discussed in Mag nusson 2001, 2005, and 2012. A preliminary was presented at a conference in Uppsala (Magnus sketch wars in the 1990s were sometimes referred to as Yugoslav The  1 religious conflicts, and even if this may be a simplification, religion is areligious conflicts, and even if this may in an area where people are using what is essen- major ethnic marker to ask to what extent It is, therefore, natural tially the same vernacular. and religion in Bosnia, Cro- there is a relationship between nationalism atia, and Serbia. This issue will be addressed relying on data from a so- ciological survey carried out in 1999. Introduction Abstract roatia Croatia in Bosnia, Nationalism and Religion E A Structural and Serbia – - variables, uncovering causal relations and structural fea- variables, uncovering A basic assumption is that both religion and nationalism areA basic assumption is that both religion between nationalism andAnother assumption is the difference There were about 7,000 respondents, 2,000 each in Croatia 2,000 each about 7,000 respondents, There were Modelling or SEM, a Equation on Structural The analysis is based - 1987), the same pro 1974, Turner Social Identity Theory (Tajfel ison and the quest for psychological distinctiveness, also create aison and the quest for psychological distinctiveness, certain distance towards members of another group. Defining myself as someone, I am inevitably different from others, and experiments have shown that even arbitrary identities give rise to processes of so- cial distancing. This is a general feature of social life and concerns all which is distincttypes of groups. It is a social-psychological mechanism cesses which constitute our identity, i.e. social categorization, compar cesses which constitute our identity, Assumptions which may be considered as la- complex, multidimensional phenomena as beliefs, emotions,tent constructs or factors, expressed empirically or behavioural aspects. as a synonym nationalism is often understood ethnocentrism. Today and it is argued that we must not divide society intoof xenophobia, While it is true that one cannot endorse ideologies“us” and “them”. to say that we should not classify racism, it is pointless like people as - since we are doing that all the time. According to Ta “us and them”, jfel’s tures. An important role in the development of SEM was played,tures. An important at Uppsala University, and Dag Sörbom Jöreskog among others, by Karl In this the software LISREL (Karmi & Meyer 2014). who also developed Bentler has constructed by Peter case the computer program EQS 2008). & Wu been used (Byrne 1994, Bentler 2006, Bentler and Serbia (except Kosovo), and 3,000 in Bosnia and Herzegovina. and 3,000 in Bosnia Kosovo), (except and Serbia and Medium in Puls in Zagreb collected by the agencies Data were in Serbia and representative The samples are statistically Belgrade. in Bos- random sampling procedure was used Croatia. A multistage nia. Interviews using a made in Bosnian, Croatian or Serbian, were items.questionnaire of 98 , such as the study of theoretical concepts statistical method permitting en mani- through an analysis of relations betwe religion or nationalism, fest and latent

Magnusson 158 159 edited volumes - century, th Yes/High Nationalism “invisible nationalism” Ethnocentric Attitude Ethnocentric No/Low “patriotism” Non-Nationalism - between mem qualitative differences emphasizing No/Low Yes/High With this distinction in mind, we may construct a simple four With this distinction We may also point out that the classical literature on national- classical literature point out that the may also We A concrete example is the labour migration to Sweden and Slo- A concrete example is the labour migration National Rhetoric fold table of nationalism and ethnocentrism. In every-dayfold table of nationalism language, andcombination of national rhetoric by nationalism we usually mean a represents the absence of both.xenophobia, while non-nationalism exam- in the other fields of the table. For it is possible to fill However, lack speak about patriotism with is supposed to ple, we traditionally argued, that there is a kind ofethnocentric tendencies. It may also be - attitudes which are not ex nationalism, i.e. xenophobic invisible pressed in a national rhetoric. Nationalism = National belonging as idea and value, expressed in a specific rhetoric. Nationalism = National belonging as idea and value, other groups Ethnocentric Attitude = distance/hostility towards recognize the existence of groups known as peoples or nations,the existence of groups known as peoples recognize - (Cal equating this phenomenon with chauvinism without necessarily houn 1993). Figure 1. Nationalism and Ethnocentrism ideologies from ideologies - result in se and it does not inevitably or social groups, bers of cultural 2001). conflicts (Brewer rious social rise of national movements in the 19 ism, discussing the venia in the 1960s and 1970s. Both were traditionally homogeneousvenia in the 1960s and 1970s. Both were cultures. In Slovenia, intel- societies suddenly confronted with diverse to Slovenian national identitylectuals were speaking of a serious threat (Mežnarič 1986, Grafenauer 1987), whereas such a rhetoric was lacking in Sweden (Magnusson 1989). Does this mean that Swedes were less “nationalist”? I think not. nation-building, and the fact that Due to early Swedish identity was never questioned or under threat, a symbolic lan- the guage concerned with the fate of the nation was missing. However,

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- - behaviour, and ex - The two dimensions of Nationalism are represented by the fol Thus, on theoretical and empirical grounds we assume a differ Thus, on theoretical . perience Belief Belief in God Variables and Factors Variables lowing items in the questionnaire: The Idea of Nation Every people should have a state of its own. same state. All members of a nation should live in the or View of History Self-Image wars. My nation has only conducted defensive historyMy nation has suffered more throughout than other peoples. My people are not perfect, to others. but its cultural tradition is superior has three major dimensions: belief, Religion Similarly, ence between nationalism and ethnocentrism. Based on theoryence between nationalism and lit it is possible to Europe, and East-Central erature on South-Eastern - concerning the character of both national certain assumptions make Therefore, by Nationalism is un- Balkan variety. ism in general, and the of its a people or a nation should have a state derstood the idea that state; but members of a nation would live in that own, and that most own culture (Plamenatz 1973, Gellnerview of one’s also, an ambivalent and may which is due to historical circumstances 1993) 1983, Kedourie social identity theory.be interpreted within the framework of In that at least two dimensions: The light Balkan nationalism would consist of View of History or and a specific Idea of a Nation, or Nationalism proper, Self Image. mechanism discussed by Social Identity Theory discussed by Social mechanism exist, does and ethnic and individualism. of modernity expressed in a discourse distance was as the Swedes, not as advanced were, supposedly, That is, newcomers morals and become patriarchal assist them in overcoming who would paternalism, if you wish. modern. A type of ethnocentric

Magnusson 160 161 edited volumes - The first examples show two factors: The Idea of Nation, and Nationalism and religion are thus understood as a set of factors,Nationalism and religion are thus understood related factors, or as a more cohesive factorial structure with distinctrelated factors, or as a more cohesive factorial dimensions. View of History, which are supposed to be correlated. The other model is a second order factor analysis, that is, the two factors are themselves explained by a factor on a higher level, nationalism. which may be conceptualized in two ways. Either as separate but inter which may be conceptualized Model was measured by a Bogardus-scale, representing vari was measured by a Bogardus-scale, representing- Ethnic Distance contact. ous degrees of acceptance of inter-ethnic - peoples (of former Yugo “How do you feel about contacts with other you accept…?” Would slavia)? or town living in your village Muslim) A Serb (Croat, as a work-mate Muslims) A Serb (Croat, as a friend Muslim) A Serb (Croat, family your from someone of wife or husband as Muslim) (Croat, Serb A Answers: I would accept, I would not accept These variables were recoded into summary variables on a five-point ethnic distance. scale (0-4) expressing low-high degree of Experience Experience in ritual of divine presence Experience during prayer of divine presence Experience of divine presence in nature Behaviour service religious Attending Individual prayer Ramadan or before Easter during Fasting the Quran Reading the Bible or Character of belief, i.e. the belief in a personal God belief in a personal the i.e. of belief, Character or Security of Belief Conviction Degree of the Messenger of in Muhammad as as Son of God [Belief Belief in Jesus God] E123 E124 E127 E128 E129 E123 E124 E127 E128 E129 Q52B Q52C Q51B Q51C Q52A Q52C Q51C Q52A Q52B Q51B D2 D1 F2 F1 F1 F2 F3 Since we presume that nationalism, as well as religion, are com- It should be stated that the analysis was explorative. There was plex multi-dimensional phenomena a second-order factorial solution is presupposed. no earlier research of a similar nature, no established theory- or hypoth

Magnusson 162 163 edited volumes - - Cro- 2 , 2 and 3. The analysis was made in stages This study was of type divided into five groups: Bosniaks, The respondents were The main features of the model are: The main features of first order formed by the three Religion is a second order factor, factors, i.e. based on two Nationalism is a second order factor, measuring factor Ethnocentrism is postulated as a first-order one simplified, which in- The Model is presented in two figures, A measurement model,In a SEM-analysis, there are two models. lims, and 60 % as Bosniaks. In the survey 40 % of the Bosnian Muslims declared themselves as Mus  2 using exploratory tested. analysis, before the final model was factor pattern was there from the beginning. the basic theoretical However, esis that could be confirmed or rejected. Jöreskog has distinguishedor rejected. Jöreskog be confirmed esis that could 2) comparison of and confirmative, of using SEM: 1) strictly three ways analysis (Byrnemodels 3) explorative of alternative modification 1998:7-9). ats, and Serbs in Bosnia, as well as Croats in Croatia and Serbs in Serbia, as well as Croats in Croatia and Serbs ats, and Serbs in Bosnia, similarities and may thus compare We altogether 6,570 respondents. but religious groups in Bosnia and Herzegovina, differences between model The countries. different in Orthodox and Catholics between also group separately. was tested for each behaviour and experience. factors belief, or view of history. self-image attitude towards the idea of nation, and vs Croats and Serbs; Cro- ethnic distance towards two groups: Muslims and Muslims.ats vs Muslims and Serbs; Serbs vs Croats between factors and varia- tuitively illustrates the major relationships variables are the Manifest using the conventions of EQS. bles, another, latent variables are factors of differ whereas questionnaire items (Q), are also accounted for. (D) ent orders (F). Errors (E) and disturbances curvedStraight arrows represent causal effects, lines associations. manifest and latent variables,which deals with the relations between between latent varia- and a structural model showing the relationship postulated model corre- bles. The task is to estimate whether the variables in the data-set.sponds to the relations that exist between The measures of goodness of fit.plausibility of the model is dependent on and b) Comparative Fit Index (CFI) such measures will be used: a) Two (RMSEA).Root Mean Square Error of Approximation Note that robust measures will also be provided, due to the character of the datasets. - E171 E179 E180 E187 E169 E190 E197 E182 E183 E184 E192 Belief in God God Personal of conviction Degree Jesus / Muhammad Religious ServiceReligious Individual Player Ramadan / Easter Fasting Reading scripture Divine presence in ritual Divine presence in prayer Divine presence in nature Divine presence Q74 Q75 Q79 Q71 Q81 Q87 Q77A Q77B Q77C Q73A Q82A E305 Belief Behaviour Experiance F4 F5 F3 D4 D3 Distance Bosniaks D5 F8 SDMUSLIM F6 Ethnocentrism Religion Religion D6 F1 F7 F2 SDCROATS Religion and Nationalism Religion and D2 D1 Distance Croats Self-image Idea of Nation Q52A Q52B Q52C E304 Q51B Q51C Nationalism Live in same state Live Only defensive wars Only defensive A state of one’s own of one’s A state E127 E128 E129 E124 E123 It should finally be said that missing values have been treated ac values have been be said that missing It should finally Cultural tradition superiorCultural Su ered more than others more Su ered Religion, Nationalism, Ethnocentrism. EQS Model 1 Figure 3. Religion, Nationalism, Ethnocentrism. EQS Religion, Nationalism, Ethnocentrism. Simplified SEM-Model Figure 2. Religion, Nationalism, Ethnocentrism. Simplified cording to Bentler’scording to method for pairwise (Bentler 2006:275-300). deletion

Magnusson 164 165 edited volumes F2 .554 .827 .773 F1 .615 .875 Details for the five groups are found in tables 5 - 9. Initially we found in tables 5 - the five groups are Details for join factors emerge. All items supposed to At first the proposed and nationalism may be understood asSecond, both religion - nationalism, religion and ethnocen Third, the three constructs is more strongly related to ethnic distanceFourth, nationalism Every people should have its own state state same the in live should nation a of members All My people only conducted defensive wars My people suffered more than others My people not perfect - cultural tradition superior Factors Nationalism: Serbs in Serbia 1. Factors Table will look at the results concerning Serbs from Serbia. the results concerning will look at g to the factors are reproduced accordin do so. That is, the theoretical model. structures. second order factor trism are related. dis- the correlation between religion and ethnic than to religion, and and nationalism. In other words, than between religion tance is weaker religion does not seem to be a primary source of ethnocentrism. Results F5 .777 .786 .562 F8 .862 .996 .856 F4 .643 .810 .569 .509 F7 .541 .669 F3 .797 .836 .937 .597 F6 .996 .826 Belief in God Individual Prayer Security of Belief Believer – Atheist Reading the Bible Fasting before Easter before Fasting F1 Idea of Nation F3 Religious Belief Var. Distance Croats Var. Belief in Jesus son of God F4 Religious Behaviour F5 Religious Experience Attendance Religious ServiceAttendance Religious F2 View of History/Self Image Var. Distance Muslims/Bosniaks Var. Experience Presence in Ritual of Divine Experience of Divine Presence in Prayer Experience of Divine Presence in Nature . Second order Factors: Serbs in Serbia Serbs 3. Second order Factors: Table Factors Religion: Serbs in Serbia Religion: Serbs 2. Factors Table

Magnusson 166 167 edited volumes - - 0.95 F8 Religion .163 .646 F7 Nationalism . Still, we find the same hypothesized factor factor hypothesized same . Still, we find the 3 - do appear among Bosnian Mus The same general patterns To be reasonable a model should have a CFI value of at least be reasonable a model should have a CFI value To F8 Religion in Croatia and Bosnia, and Serbs in Bosnia. The items concerned were ex perience of divine presence in nature, and reading the scripture. This is the case for religious ritual and religious experience among Croats  3 F6 Ethnocentrism . Correlation between Factors: Serbs in Serbia Serbs in between Factors: 4. Correlation Table tor has been left out lims, Croats, and Serbs, as well as among Croats in Croatia (Tables (Tables as well as among Croats in Croatia lims, Croats, and Serbs, of a fac in some cases a single indicator 7-9 and Model 1), although structures, and the latent variables religion, nationalism, and eth- latent variables religion, nationalism, structures, and the is more associated. Again, ethnocentrism nocentrism are, indeed, is closer than to religion, and religion closely related to nationalism we may note a However, to nationalism than to ethnocentrism. hand, Serbia and Croatia, clear difference between, on the one The relationships be- Bosnia and Herzegovina. and, on the other, well as religion and national- tween religion and ethnocentrism, as association religion/na- ism are stronger in Bosnia, although the This seems natural in a tionalism is relatively high in Croatia. situation of ethnic conflict, especially if religion, not language, is identity. the most obvious symbol of national 0.90, preferably 0.95. The RMSEA 0.08, good is acceptable if below if below 0.06, and better if around 0.04. 0.040 0.971 0.051 0.963 .163 0.045 0.966 0.053 0.957 .163 .095 .646 Serbia Serbs

y] 0.039 0.970 0.044 0.968 .471 0.047 0.963 0.049 0.961 .477 .195 .454 Croatia Croats sm. 0.053 0.948 0.066 0.943 .629 0.058 0.937 0.079 0.930 .506 .420 .602 Bosnia Serbs 0.037 0.944 0.054 0.957 .615 0.037 0.946 0.054 0.956 .499 .415 .469 Bosnia Croats 0.040 0.964 0.049 0.963 .635 0.041 0,961 0.050 0.961 .590 .569 .794 Bosnia Bosniaks Experience] Behaviour, Second order factor [Belief, In Model 1 two alternative solutions are compared. The firstIn Model 1 two alternative solutions are – ethnocentrism isDoes this mean that our original hypothesis Robust RMSEA Robust CFI RMSEA CFI Religion/ Nationalism Robust RMSEA Robust CFI RMSEA CFI Religion / Nationalism Religion/ Ethnocentrism Nationalism/ Ethnocentrism Correlations

Nationalism Second order factor [Idea of Nation & View of Histor Nationalism Second order factor [Idea of Nation Religion Ethnocentrism First order factor [Summary variable Ethnic Distance] Solution 2: Ethnocentrism included in Nationali Religion, Nationalism, Ethnocentrism: 3 F and 2 F solution 3 F and 2 F solution Ethnocentrism: Model 1 Religion, Nationalism, Factor Structures and Goodness of Fit Measures Structures and Goodness Factor one, which we have discussed so far, treats ethnocentrism as a dimen- treats ethnocentrism one, which we have discussed so far, the alternative model postu- sion independent of nationalism, while of nationalism. If we look atlates that ethnocentrism, is an integral part the measures of goodness of fit, While our the results are not clear-cut. it does seem that the alternative solution, model is good, hypothesized according to the CFI and RMSEA measures is somewhat better. In general, fromdistinct from nationalism – is not valid? Not necessarily. the three-factor model is reasonable. Oura theoretical point of view, first example is a minimal model of two dimensions of nationalism and

Magnusson 168 169 edited volumes - One reason for the ambiguous outcome might be that theOne reason for the this tendencymeasurements may be affected by the Moreover, are not veryThe differences between the two models large, and, concepts, or other What one could do is to add variables and/or The new model is illustrated in Figure 4. The results are provid- study was undertaken in a situation of ethnic mobilization and war, and war, in a situation of ethnic mobilization and study was undertaken part of aethnocentrism increases and becomes that, consequently, ideology.highly salient national towards explicit groups inused. A Bogardus scale measuring distance than a more abstract scale ofserious conflict is perhaps less adequate to Serbs, Croats, Bosniaks, orethnocentrism, avoiding direct references not suitable were, however, Albanians. The items of the questionnaire for a comprehensive approach of that kind. theoretical issues would be decisive. An important point isconsequently, and nationalism isthat the model distinguishing between ethnocentrism initial solution with the alterna- more differentiated. If we compare the in nationalism – the associa- tive model – where ethnocentrism is included of ethnocentrism, hiddention is apparently influenced by the strength Asbehind the concept of nationalism, as it were. a result, the connection exaggerated. In otherbetween religion and nationalism is somewhat than the second, andwords, the first model gives more information be easily dismissed. should, due to its theoretical relevance, not three dimensions of religion, related to each other and to ethnic dis- to each other of religion, related three dimensions experience is a starting ritual and belief, religion consists of tance. That nationalism the dimensions. Further, discussions on religious point in all - as a phenome of nationalism the original understanding factor reflects Gellner ambivalence characterizing what non, as well as the peculiar move- i.e. the national further east-nationalism”, called “Habsburg and that a similar and the Balkans. It is remarkable ments of Central Europe of differing all five cases, although with elements structure appears in or view of history. true of the self-image strength. This is particularly wise modify made the following modifications. At the approach. We Second, the first, ethnocentrism was treated as a second-order factor. summary the acceptance replaced by a) variable of ethnic distance was the gen- of Bosniaks, Croats, Serbs living in one´s village or town, and b) eral attitude towards a given group (I respect them; I have nothing them; I hate them). against then; I do not like ed in Model 2. .704 .151 .243 .195 Serbs 0.963 0.053 0.960 0.050 0.959 0.052 0.958 0.051 Serbia y] E179 E180 E187 E169 E190 E171 E192 E182 E183 E184 .648 .147 .439 .246 0.043 0.958 0.051 0.942 0.961 0.042 0.946 0.049 Croats Croatia Q74 Q75 Q79 Q71 Q81 Q73A Q82A Q77A Q77B Q77C .666 .588 .472 .607 Serbs 0.938 0.067 0.943 0.067 0.941 0.057 0.936 0.057 Bosnia F5 F6 F7 D7 D6 D5 Q23A E73 Religion Religion F2 .392 .348 .487 .577 0.947 0.056 0.929 0.064 0.905 0.044 0.931 0.050 Croats Bosnia E69 Q22A F3 F4 D2 D3 D4 Nationalism Dist Ethnic E63 Q17C .680 .302 .431 .399 Q51B Q51C Q52A Q52B Q52C 0.952 0.054 0.948 0.054 0.054 0.932 0.056 0.927 Bosnia Bosniaks F1 E61 Q17A D1 E123 E124 E127 E128 E129 CFI CFI RMSEA RMSEA Religion/ Religion / Robust CFI Robust CFI Nationalism Nationalism/ Ethnocentrism Ethnocentrism Robust RMSEA Robust RMSEA Religion/Nationalism . Religion, Nationalism, Ethnocentrism. EQS Model 2 EQS Ethnocentrism. Figure 4. Religion, Nationalism, Religion, Nationalism, Ethnocentrism: 3 F and 2 F solution Model 2 Religion, Nationalism, Ethnocentrism: 3 F and Experience] Behaviour, Religion Second order factor [Belief, Nationalism Second order factor [Idea of Nation & View of Histor towards group & Accept in one’s Ethnocentrism Second order factor [Attitude place of living] Solution 2; Ethnocentrism included in Nationalism

Magnusson 170 171 edited volumes - The analysis has shown that both religion and nationalism The analysis has shown that both religion latent constructs are Obviously much depends on how the When replicating the first model, understanding ethnocen- model, understanding the first When replicating may be reproduced as a set of distinct first-order factors, and that factors, and first-order may be reproduced as a set of distinct Especially three findings a second-order factor model is possible. possible within the structure are interesting. On the one hand it is a specific self-image of nationalism to find a dimension expressing in the Balkans. This syn- related to the process of nation-building or religious background drome is the same regardless of cultural social identity theoryand may be explained according to both and Gellner’s as- structural view on nationalism. On the other hand, the or religion and ethnic sociation between religion and nationalism, than sometimes supposed, although distance is generally weaker special case. This illustrates Bosnia and Hercegovina constitutes a identity (and the role it the differences between formal religious Third, the question of has played historically) and actual religiosity. independent from or integral whether to regard ethnocentrism as open. to nationalism, remains at least partly but also of reli- measured. This is true not only of ethnocentrism, indicators, there is also the choice of gion and nationalism. Except the issue of dimensions. The present approach was comparative, trying to use the same items to study different groups. This may for example, a reli- not be optimal, since characteristic features of, or certain aspects may be gious tradition, are not accounted for, simplified. In other words, it would be fruitful, on the one hand, to to allow for more include specific cultural traits, and on the other, Concluding Remarks Concluding ference between the respondents in Bosnia and those in Croatia in Bosnia and the respondents ference between the re- and in one case, among Serbs in Bosnia, and Serbia persists, and ethnocentrism is more pronounced. lation between religion high, and it is interesting the relevant indices are generally Further, the solution is slightly better than that now the three-factor but sense, Our initial model does seem to make two-factor model. the RMSEA are lower in the modified alternative. values trism as a second order factor, the same pattern emerges, al- pattern emerges, the same second order factor, trism as a may change. The dif associations strength of individual though the - with other factors. The case of Bosnia shows that therewith other factors. The case of Bosnia variate Software, Inc. (p. 275-300). Encino, CA:. Software, Inc. Multivariate www.mvsof.com In- Pp. 17-41 in Social Identity, Does Ingroup Love Become Outgroup Hate?” Ashmore, Lee , edited by Richard D. Reduction Conflict and Conflict, tergroup Oxford: Oxford University Press. (19 s.). Jussim, and David Wilder. . Thousand Oaks; London; New Programming and Applications, Basic Concepts, Publications. Delhi: SAGE New Jersey; . Mahwar, , and Programming Applications LIS: Basic Concepts, London: Lawrence Erlbaum Associates, Publishers. 19:211-239. - remembered that the results do not con be It should, finally, Ultimately, these issues are related to theory, these issues especially the Ultimately, . Encino, CA: Manual Program Equations M. (2006). EQS Structural Multi- Peter Bentler, 6.1 for Windows. User’s M., and Eric, Guide.” In. (2008). “EQS J.C. Wu. Peter Bentler, “Ingroup identification and Intergroup Conflict: When Marilynn B. (2001). Brewer, with EQS and EQS/Windows. Modelling Equation Byrne, Barbara M. (1994). Structural with LISREL, PRELIS and SIMP- Modeling Equation Byrne, Barbara M. (1998). Structural of Sociology Annual Review Calhoun, Craig. (1993). “Nationalism and Ethnicity.” Ernest (1983). Nations and Nationalism. Oxford: Basil Blackwell. (140 s.). Gellner, Literature essarily, produce serious tensions and conflicts. In a social psycho- produce serious tensions and essarily, social, political, type of collective identity, any logical perspective have opposite effects on society. in principle, or religious may, distance as prevalence of nationalism or ethnic cern the strength or how religion is of how dimensions are related, such. This is a study associated distance regardless of the re- may be a high or low degree of ethnic and religion.lations between ethnocentrism, nationalism, - include a politi religion might For example, indicators/dimensions. incorporate the nationalism might moral dimension, and cal and a of identity and elaborated aspects ethnicity and more salience of politics. as a nega- per se should be treated question whether nationalism of 1993) or as an inherent feature tive phenomenon (Kedourie but not nec 1983) which may potentially, modern society (Gellner

Magnusson 172 173 edited volumes - - The History, Journal of International Challenges.” Current Development and Studies6(4):123-133. http://www.ccsenet.org/journal/index. Psychological php/ijps/article/viewFile/39901/23136 multietnisk forskning, Uppsala . Uppsala: Centrum för perspektiv ologiskt universitet. Cooperation in Genocide Studies, April 1-2, 2005; the 2nd Meeting on Nordic for Holocaust and Genocide Studies 2005. 32 pp. Copenhagen, Department presented at the 6th Annual Convention of nia, Croatia, and Serbia Paper the Association for the Study of Nationalities (ASN), 30 pp, Columbia Uni- 2001. versity, ja 6 (57). Paper presented Croatia, and Serbia. Paper Survey and Herzegovina, in Bosnia logical at16:e Nordiska slavistmötet, 21 pp. Uppsala 2004. годишњак. Социолошки on the Character of Bosnia and Herzegovina. 37-62. 7. 2012. Стр.. Бр. Српске. друштва Републике Часопис социошког ZSMS. konferencija - Kamenka. Canberra: Aus Nature and Evolution of an Idea, edited by Eugene tralian National University Press. (15 s.) mation 13:65-93. (28 s.) - Mi Theory, edited by John C. Turner, the Social Group: A Self-Categorization and Margaret S. Reicher, Stephen D. chael A. J. Oakes, Hogg, Penelope Basil Blackwell (21 s.) Oxford and New York: Wetherell. . Oxford: Blackwell. (144 s.) Elie. (1993). Nationalism. Oxford: Blackwell. (144 Kedourie, - identitet i ett kultursoci och Invandrare Magnusson, K. i Sverige.: Jugoslaver (1989). Presentation at and Views on Violence. of War Experience Magnusson, Kjell. (2005). Other in Bos- of Self and Kjell. (2001). Distant Neighbours. Perceptions Magnusson, Data from a Socio Distance. and Ethnic Magnusson, Kjell. (2004). Nationalism, Religion, Karmi, Leila, and Denny Meyer. (2014). “Structural in Psychology: Modeling Education Meyer. and Denny Karmi, Leila, - Revi (ed) Nova nacionalni program.” (1987). “Prispevki za slovenski Niko. Grafenauer, Magnusson, Kjell. (2012). What kind of State? Views of Bosniaks, Croats, and Serbs Views of Bosniaks, Croats, and Serbs Magnusson, Kjell. (2012). What kind of State? nedeljom. Ljubljana: Republiška idu Slovenci Mežnarič, Silva. (1986). Bosanci. A kuda Nationalism. .” Pp. 22-37 in Nationalism. The of Types Plamenatz, John. (1973). “Two Infor Social Science Henri. (1974). “Social Identity and Intergroup Behaviour.” Tajfel, Rediscovering John C.the Social Group.” Pp. 19-41 in Rediscovering (1987). “Rediscovering Turner, F6 .881 .783 Ethnic Distance .569 Religion F5 .864 .889 .599 Religious Experience .590 .794 F4 Nationalism .700 .821 .723 .641 Religious Ritual Religious Ritual F3 .785 .893 .952 .660 Religious Belief F2 .759 .703 .515 History Religion Ethnocentrism 90 % confidence interval of RMSEA (0.045 – 0.055) 90 % confidence interval of RMSEA (0.036-0.046) Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic Nationalism Self Image/ View of Self Image/ F1 .628 .710 Nationalism Nationalism Nationalism Religion Religion Religion F7 F7 F8 F8 F8 0.050 0.041 Second Order Factors .695 .705 .703 .985 .756 RMSEA RMSEA Ethnic Distance Croats Ethnic Distance Serbs Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Security of belief of God Belief in Jesus as Son of God/Muhammad Messenger Every people should have its own state more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Belief in God Believer – Atheist Bosniaks Bosnia All members of a nation should live in the same state All members of a nation defensive wars My people has only conducted Self Image/View of History Nationalism Religious Belief Religious Ritual Religious Experience Ethnic Distance CFI = 0.961 CFI = 0.961 First Order Factors F2 F6 robust F3 F4 F5 F1 SDCROATS SDSERBS Q77B Q77C Q87 Q77A Q71 Q81 Q82A Q75 Q79 Q73A Q74 Q52B Q52C Q51B Q51C Q52A Table 5. Bosniaks Bosnia: Factor Structures and Goodness of Fit Measures and Goodness of Fit Structures Factor 5. Bosniaks Bosnia: Table Magnusson 174 175 edited volumes F6 .881 .783 Ethnic Distance .569 Religion F5 .864 .889 .599 Religious Experience .590 .794 F4 Nationalism .700 .821 .723 .641 Religious Ritual Religious Ritual F3 .660 .785 .893 .952 Religious Belief F2

.515 .759 .703

History

90 % confidence interval of RMSEA (0.036-0.046) 90 % confidence interval of RMSEA (0.045 – 0.055) Ethnocentrism Religion Nationalism

Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic Self Image/ View of Self Image/ F1 .628 .710 Nationalism Religion Religion Nationalism Nationalism Religion F8 F8 Second Order Factors 0.050 0.041 F7 F7 F8 .985 .756 .695 .705 .703 RMSEA RMSEA Bosniaks Bosnia more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God/Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Serbs Every people should have its own state All members of a nation should live in the same state All members of a nation My people has only conducted defensive wars My people has only conducted First Order Factors Religious Ritual Religious Experience Ethnic Distance CFI = 0.961 CFI = 0.961 Nationalism Self Image/View of History Religious Belief F4 F5 F6 robust Q52B Q52C Q73A Q74 Q75 Q79 Q71 Q81 Q82A Q87 Q77A Q77B Q77C SDCROATS SDSERBS F1 F2 F3 Q51B Q51C Q52A Table 5. Bosniaks Bosnia: Factor Structures and Goodness of Fit Measures and Goodness of Fit Structures Factor 5. Bosniaks Bosnia: Table F6 .765 .962 Ethnic Distance - F5 .415 .755 .755 Religious Experience Religion .- F4 .499 .469 .608 .683 .675 Ritual Religious Nationalism F3 .774 .807 .878 .587 Religious Belief F2 .853 .650 .724 History Self Image/ View of Self Image/ Nationalism Religion Ethnocentrism 90 % confidence interval of RMSEA (0.048 – 0.060) 90 % confidence interval of RMSEA (0.030 – 0.043) Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic F1 .745 .809 Nationalism Nationalism Nationalism Religion Religion Religion Second Order Factors F7 F7 F8 F8 F8 0.054 0.037 .875 .599 .805 .958 .611 Croats Bosnia Croats RMSEA RMSEA Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Serbs My people has suffered more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God/Muhammad Messenger Attendance weekly religious service Every people should have its own state All members of a nation should live in the same state All members of a nation defensive wars My people has only conducted Nationalism Self Image/View of History Religious Belief Religious Ritual Religious Experience Ethnic Distance CFI = 0.956 CFI = 0.946 First Order Factors Robust F1 F2 F3 F4 F5 F6 Q77C SDMUSLIM SDSERBS Q81 Q82A Q87 Q77A Q77B Q73A Q74 Q75 Q79 Q71 Q52B Q52C Q51B Q51C Q52A Table 6. Croats Bosnia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 6. Croats Bosnia: Table

Magnusson 176 177 edited volumes F6 .765 .962 Ethnic Distance - F5 .415 .755 .755 Religious Experience Religion .- F4 .499 .469 .608 .683 .675 Ritual Religious Nationalism F3 .774 .807 .878 .587 Religious Belief F2

.724 .853 .650

History

Self Image/ View of Self Image/

90 % confidence interval of RMSEA (0.030 – 0.043)

90 % confidence interval of RMSEA (0.048 – 0.060)

Ethnocentrism

Religion

Nationalism Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic F1 .745 .809 Nationalism Religion Religion Nationalism Nationalism Religion F8 F8 0.054 0.037 F7 F7 F8 Second Order Factors .958 .611 .875 .599 .805 Croats Bosnia Croats RMSEA RMSEA My people has suffered more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God/Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Serbs Every people should have its own state should live in the same state All members of a nation defensive wars My people has only conducted Religious Ritual Religious Experience Ethnic Distance CFI = 0.956 CFI = 0.946 First Order Factors Nationalism Self Image/View of History Religious Belief F4 F5 F6 Robust Q52B Q52C Q73A Q74 Q75 Q79 Q71 Q81 Q82A Q87 Q77A Q77B Q77C SDMUSLIM SDSERBS F1 F2 F3 Q51B Q51C Q52A Table 6. Croats Bosnia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 6. Croats Bosnia: Table F6 .810 .921 Ethnic Distance .- F5 .420 .858 .728 Religion Religious Experience - F4 .506 .602 .702 .800 .673 Nationalism Religious Ritual Religious Ritual F3 .751 .851 .932 .571 Religious Belief of History F2 .698 .696 .701 Self Image/ View View Image/ Self Nationalism Religion Ethnocentrism 90 % confidence interval RMSEA (0.068 – 0.079) 90 % confidence interval RMSEA (0.052 – 0.064) Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion,  F1 .808 .679 Nationalism Nationalism Nationalism Religion Religion Religion Second Order Factors F7 F7 F8 F8 F8 0.074 0.058 Serbs Bosnia .676 .376 .837 .947 .776 RMSEA RMSEA Individual prayer outside religious service during Ramadan / before Easter Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Muslims My people has suffered more throughout historyMy people has suffered others than its cultural tradition is superior My people not perfect but Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God/Muhammad Messenger Attendance weekly religious service Every should have its own state people should live in the same state All members of a nation defensive wars My people has only conducted Self Image/ View of History Religious Belief Religious Ritual Religious Experience Ethnic Dis- tance CFI = 0.930 CFI = 0.937 First Order Factors Nationalism F5 F6 Robust F2 F3 F4 SDCROATS SDMUSLIM F1 Q81 Q82A [Q87] Q77A Q77B [Q77C] Q73A Q74 Q75 Q79 Q71 Q52B Q52C Q51B Q51C Q52A Table 7. Serbs Bosnia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 7. Serbs Bosnia: Table

Magnusson 178 179 edited volumes F6 .810 .921 Ethnic Distance .- F5 .420 .858 .728 Religion Religious Experience - F4 .506 .602 .702 .800 .673 Nationalism Religious Ritual Religious Ritual F3 .751 .851 .932 .571 Religious Belief of History F2 .696 .701 .698 Self Image/ View View Image/ Self

90 % confidence interval RMSEA (0.068 – 0.079)

Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Nationalism Ethnocentrism 90 % confidence interval RMSEA (0.052 – 0.064) Religion  F1 .808 .679 Nationalism Religion Nationalism Religion Nationalism Religion 0.074 Second Order Factors F8 0.058 F7 F8 F7 F8 Serbs Bosnia .947 .676 .776 .376 .837 RMSEA RMSEA My people has suffered more throughout historyMy people has suffered others than its cultural tradition is superior My people not perfect but Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God/Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service during Ramadan / before Easter Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Muslims Every should have its own state people should live in the same state All members of a nation defensive wars My people has only conducted CFI = 0.930 First Order Factors Religious Ritual Ethnic Dis- tance CFI = 0.937 Nationalism Religious Experience Self Image/ View of History Religious Belief F4 F6 Robust Q52B Q52C Q73A Q74 Q75 Q79 Q71 Q81 Q82A [Q87] Q77A Q77B [Q77C] SDCROATS SDMUSLIM F1 F5 Q51B Q51C Q52A F2 F3 Table 7. Serbs Bosnia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 7. Serbs Bosnia: Table F6 .727 1.000 Ethnic Distance - F5 .195 .778 .845 Religious Experience Religion - F4 .656 .790 .494 Religious Ritual Religious Ritual .477 .454 F3 .683 .804 .857 .608 Nationalism Religious Belief F2 .795 .715 .611 Self Image/ View of History Self Image/ Religion Ethnocentrism 90 % confidence interval of RMSEA (0.045 – 0.053) 90 % confidence interval of RMSEA (0.039 – 0.047) Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic Nationalism F1 .600 .591 Nationalism Nationalism Nationalism Religion Religion Religion F7 F7 F8 F8 F8 Second Order Factors 0.049 0.043 Croats Croatia .787 .710 .803 .669 1.000 RMSEA RMSEA Experience of divine presence in nature Ethnic Distance Serbs Ethnic Distance Muslims Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God /Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Every people should have its own state should live in the same state All members of a nation defensive wars My people has only conducted more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Self Image/ViewSelf of History First Order Factors Nationalism Religious Belief Religious Ritual Religious Expe- rience Ethnic Distance CFI = 0.961 CFI = 0.963 F2 F1 Q77C SDSERBS SDMUSLIM Q81 Q82A Q87 Q77A Q77B Q73A Q74 Q75 Q79 Q71 Q52B Q52C Q51B Q51C Q52A F6 Robust F3 F4 F5 Table 8. Croats Croatia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 8. Croats Croatia: Table

Magnusson 180 181 edited volumes F6 .727 1.000 Ethnic Distance - F5 .195 .778 .845 Religious Experience Religion - F4 .656 .790 .494 Religious Ritual Religious Ritual .477 .454 F3 .608 .683 .804 .857 Nationalism Religious Belief

F2 .611 .795 .715

Self Image/ View of History Self Image/

90 % confidence interval of RMSEA (0.039 – 0.047)

90 % confidence interval of RMSEA (0.045 – 0.053)

Ethnocentrism

Religion

Nationalism Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic F1 .600 .591 Nationalism Nationalism Religion Religion Nationalism Religion F7 F8 F8 F7 F8 0.049 0.043 Second Order Factors Croats Croatia .787 .669 .710 .803 1.000 RMSEA RMSEA My people has suffered more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God /Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Serbs Ethnic Distance Muslims Every people should have its own state should live in the same state All members of a nation defensive wars My people has only conducted Self Image/ViewSelf of History Religious Ritual Religious Expe- rience Ethnic Distance CFI = 0.961 CFI = 0.963 First Order Factors Nationalism Religious Belief F2 F4 F5 F6 Robust Q52B Q52C Q73A Q74 Q75 Q79 Q71 Q81 Q82A Q87 Q77A Q77B Q77C SDSERBS SDMUSLIM F1 F3 Q51B Q51C Q52A Table 8. Croats Croatia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 8. Croats Croatia: Table F6 .996 .826 Ethnic Distance F5 .095 .777 .786 .562 Religion Religious Experience F4 .163 .646 .569 .509 .643 .810 Nationalism Religious Ritual Religious Ritual F3 .797 .836 .937 .597 Religious Belief F2 .554 .827 .773 History Nationalism Religion Ethnocentrism 90 % confidence interval of RMSEA (0.049 – 0.056) 90 % confidence interval of RNSEA (0.037 – 0.045) Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic Self Image/ View of Self Image/ F1 .615 .878 Nationalism Nationalism Nationalism Religion Religion Religion Second Order Factors 0.053 0.041 F7 F7 F8 F8 F8 .541 .862 .996 .856 .669 RMSEA RMSEA Serbs Serbia Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Muslims Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God / Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Every people should have its own state more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect All members of a nation should live in the same state All members of a nation defensive wars My people has only conducted Ethnic Distance CFI = 0.957 CFI = 0.966 First Order Factors Nationalism Religious Belief Religious Ritual Religious Experience Self Image/View of History F6 Robust F1 F3 F4 F5 Q77A Q77B Q77C SDCROATS SDMUSLIM Q71 Q81 Q82A Q87 Q73A Q74 Q75 Q79 F2 Q51B Q52B Q52C Q51C Q52A Table 9. Serbs Serbia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 9. Serbs Serbia: Table

Magnusson 182 183 edited volumes F6 .996 .826 Ethnic Distance F5 .095 .777 .786 .562 Religion Religious Experience F4 .163 .646 .643 .810 .569 .509 Nationalism Religious Ritual Religious Ritual F3 .797 .836 .937 .597 Religious Belief

F2 .827 .773 .554 History

90 % confidence interval of RNSEA (0.037 – 0.045)

90 % confidence interval of RMSEA (0.049 – 0.056)

Ethnocentrism

Religion

Nationalism

Correlation, Nationalism, Religion, Ethnic Distance Correlation, Nationalism, Religion, Ethnic Self Image/ View of Self Image/ F1 .615 .878 Nationalism Religion Religion Religion Nationalism Nationalism F8 F8 F8 0.053 0.041 Second Order Factors F7 F7 .862 .996 .856 .541 .669 RMSEA RMSEA Serbs Serbia My people has suffered more throughout historyMy people has suffered than others but its cultural tradition is superior My people not perfect Belief in God Believer – Atheist Security of belief of God Belief in Jesus as Son of God / Muhammad Messenger Attendance weekly religious service Individual prayer outside religious service Easter during Ramadan / before Fasting Reading the Bible / the Quran Experience of divine presence during ritual Experience alone of divine presence when praying Experience of divine presence in nature Ethnic Distance Croats Ethnic Distance Muslims Every people should have its own state should live in the same state All members of a nation defensive wars My people has only conducted Religious Belief Religious Ritual Religious Experience Ethnic Distance CFI = 0.957 CFI = 0.966 First Order Factors Nationalism Self Image/View of History F3 F4 F5 F6 Robust Q52B Q52C Q73A Q74 Q75 Q79 Q71 Q81 Q82A Q87 Q77A Q77B Q77C SDCROATS SDMUSLIM F1 Q51B Q51C Q52A F2 Table 9. Serbs Serbia: Factor Structures and Goodness of Fit Measures Structures and Goodness Factor 9. Serbs Serbia: Table NADA NOVAKOVIĆ NOVAKOVIĆ NADA MARIJANA MAKSIMOVIĆ MARIJANA Institute of Social Sciences, Belgrade of Social Institute

Novaković / Maksimović 184 185 edited volumes - - - - 2

1 eligion eligion raditional R raditional The subject of sociological and economic analysis is the rela- The subject of sociological religious movements, migrants tionship between traditional in contemporaryand social development An interdis- Europe. ciplinary these phenomena is una- approach to researching a significant and economics can make voidable, and sociology contribution to it. the authors use a variety of sci- Therefore, European in- official domestic and entific materials, data from research on these phenomena. stitutions and find relevant made a sig- The starting point is: international migration has nificant contribution to social development, and the role of with traditional religious movements in society is changing countries towards mi- of immigration globalization. Policies which grants of different cultures and religions are changing, mi- the conflicts between often aggravates (or alleviates) of the paper, grants and the local population. In the first part its caus- research is about the characteristics of globalization, es, subjects, dynamics the most important economic, social, The second political, demographic and cultural consequences. part is dedicated to the essence of traditional religiousness. move- The differences between traditional and new religious research of ments are outlined. The third part deals with the which Europe, the characteristics of international migrants in it is conclud- belong to different cultures and religions. Finally, “Structural, Changes of Serbian Society in the Con Social and Historical text of European Integration and Globalization” funded by the Ministry Integration and Globalization” of text of European velopment of the Republic of Ser Science and Technological Education, bia, 2011-2018. velopment and integration of Serbia into world currents in the light of velopment and integration of Serbia into world economic, movements” financed by the Ministry social and political Ed- of Development of the Republic of Ser ucation, Science and Technological bia, 2011-2018. Scientific partner. The research paper is the result of the project 179039 Scientific partner. The research paper is the result of the project 179038 “Modeling the de The research paper is the result of the project   2 1 Abstract Development,Social T igrants in Europe igrants and M Movements . 1 ed that traditional religious movements and migrations have and migrations have religious movements ed that traditional for the immigration positive consequences predominantly country to economic, and contribute cul- social, political and tural development. social development, globalization, mi- Europe, Keywords: movements. grants, traditional religious The main bearer of all the changes over the past hundred The main bearer of all the changes over In this paper will be presented old religions, Christianity, Ju- Christianity, In this paper will be presented old religions, Belgrade. Editors of this book are Will Hutton and Anthony Giddens, 2003. Plato, of this book are Will Hutton and Anthony Editors There is a collection of texts called “On the Edge - Living With the Edge of texts called “On There is a collection  1 Globalization and Religion and Globalization capitalism coupled with global communication ad- years is market vancement, form of organizing the world as it is today the leading growth in is raw, The search for new markets economy and society. Really, a man is wondering if all living in global capitalism live on if all living in global capitalism a man is wondering Really, world, One should live his own life in a fast-changing some edge? in the of individualization and globalization and then the processes circumstances are parallel. In context of real economic and political contemporary when everything society, culture, fi- is globalized, brands, sources of iden- nance, religion, art, technique, technology, The home and family tity are the office (school) and not rarely. that carryseem to be losing the race with the changes information technology and the frequent migration. daism, Islam and Buddhism in today’s global environment, as well consideration of migrants, as freedom of religion. It is followed by political, economic, demographic and religious factors of migra- division of modern migrations, as well tion, the concept, character, “Are mi- justifiable to ask: as social conflicts and migrations. It is social conflicts connected in grants, old religious movements and or religious conflict? “. Are the conflicts of religion, some way? Global Capitalism” (ON THE EDGE - Living with Global Capitalism) THE EDGE - Living with Global (ON Global Capitalism” Introduction

Novaković / Maksimović 186 187 edited volumes - - - “Globalization is an endless space for the encounter of the “Globalization The Globalization and her subjects, changes and the consequences private corporate power also, and as a result, power also, private corporate in there is an increase with managerial for those example, compensation For inequality. population at the while that skills has increased, and technological the labor market to that part of the scale is exposed bottom of thanks to globalization, economic However, that is disappearing. development in Asia has increased. These coun- and Latin America such from all the advantages of globalization tries have benefited transferring to capital and foreign markets, as facilitating access dis- internal investment and free information technology through indus- enabled their countries to accelerate semination. They have living standards, through their own trialization and increase n of in human capital. So this is the civilizatio planned investment this situation makes more globalizing. However, business that is all of their shares, the value to maximize it difficult for companies wel- the of role the in decline a is There insecurity. job creating thus segments of the society fare state, the impoverishment of certain the bottom of the labor due to the pressure of competition on “Themarket. we agree is that globalization basic thing about which it is the agent of economic, social and seriously, should be taken 2003 pp.6-9). political transmissions” (Haton, Gidens, es a mess, provokes a historical chaos, leads to a culture that can be es a mess, provokes but it can also be trans- a means of understanding among nations, formed into a contrary contrast, a means of destruction has been Alam, 2012 Balkans” (Fuad shown, for example, during wars in the of globalization are: 1. Ac p.13). The most frequently cited factors and especial- and technology, celerated development of technology in communication, ed- ly electronic revolution, which led to changes ucation, leisure time; 2. Collapse of the “world of ideas”; 3. The action of large states and international organizations, so that glo- - balization is a political ideology and a plan of economic powers. To the main subjects of globalization are: forst,day, several hundred multinational companies; second, state co-operation through inter worlds that were ignored by each other, at the same time it produc at the worlds that were ignored by each other, The above can be summarized by claiming that globalization The above can be summarized national organizations, for example, the North American Free Trade Trade American Free the North for example, national organizations, East Asia of South Association Association the - - NAFTA, of Peoples ASEAN,- of Brazil, Russia, In economies fast-growing then BRIX - the are associations South Africa, which and the Republic of dia, China veryof countries that are non-govern- Significant in the world; third. a global operating all over the world; fourth, mental organizations the Interna- played by financial insights, such as co-financing role is Bank. The concepts of devel- tional Monetary and the World Fund in of society are formed in megalopolises opment and advancement has also standards of living. Globalization accordance with Western lives and changes that have affected people’s brought about major by glo- changes brought about states. Positive the organization of science progress and the development of balization are: 1. Rapid achievements; 3. turnover of goods and new Fast and technology; 2. dis- people; 4. Combating many communication between Facilitated eases globally; 5. Limitation of illiteracy; 6. Improving the position of - importance and role; 7. Free women and youth and their increased human rights; 8. Promotingdom of thought which fits into basic that in- solidarity forms of people’s democratic principles; 9. Various educated world. At thecrease the participation of people in the of globalization: 1.same time, there are the negative consequences 2. A small, eco- and the poor, Deepening the gap between the rich and privileges,nomically strong minority with large influences which is trying the rest of the population according to to organize are at the border or below thetheir way of life, 3. Millions of people these large and new waves ofpoverty line; 4. Major labor migration; In these prosperousmigrants flood over prosperous countries. Norway, the role France, Switzerland, countries, such as Germany, of the welfare state is preserved, that welfare states, except i.e. Uncontrolled use of naturalthey have a constant need for labor; 4. disaster; 5. Increasedresources that pose a threat to ecological of the state, de- weakening crime rate, but also corruption; 6. The of their the weakening mocracy, and democratic institutions, strength, authority and efficiency(Atanasije, 2002, pp. 199 - 202). actually brought a set of changes, but also “interlocking trends”, which are: first, revolution around the world; the communication second, establishment of a “light economy” that is globalized,

Novaković / Maksimović 188 189 edited volumes - - It is justifiable to ask how old religions such as Christianity The end of the cold war in the world has not brought peace. The end of the cold war in the world (Catholicism and Orthodoxy), Judaism, Islam, Buddhism persist in and Orthodoxy), (Catholicism that the current It is interesting to emphasize such a world today. globalization of religions. The globalization of old religious move- when put ments - is not the appearance of a recent date. However, through the establishment of a knowledge economy, which differs which differs a knowledge economy, establishment of through the is acceler third, globalization in the industrial economy; from that freedom religiosity, Traditional and the new age of religion ating after 1989 and the fall of the Berlin Wall; and fourth, the and fourth, of the Berlin Wall; 1989 and the fall ating after of everydaytransformation between men life in terms of equality family represents a global trend and changes and women, which The tendencyand emotional life. or at is that all borders collapse, imbal- for example, economic and social. The least the smashing, it is always existed, but with these changes, ance of power has and is a mixture of new possibilities this “new age” deepening. Yet both types Gidens, 2003 pp. 11-13). By studying difficulties (Haton, led to eco- has been concluded that they have of consequences, it nomic, changes. For social, political, demographic and cultural most important research on the consequences these reasons, the go in that direction. of globalization will and new out, there are about fifty, countries war broke In many developed, nor underde- states have been created that is neither stage, but belong to the veloped, nor are they in a transitional either in civil strife, fourth category. They are fighting each other, lasts several dec and their transitional period or have ended a war, that need to be there are other problems ades. Apart from the war, such as the right to water and water resources, addressed globally, weapons, for example chem- climate change (global warming), new around the world, religious ical and biological, migration of people in social inequality (Atanasi- conflicts, employment and an increase said, peace in man Velimirovic je, 2002, p. 203). As Bishop Nikolay but the unrest in man begins to spread begins to spread to society, 2003, p.19) to society (Velimirović, - - . Of course, in differ 2 . Therefore, today’s ten- 3 Similar is the case with Christianity. The Western world ac The Western Similar is the case with Christianity. - Prophet’s Tradi the legs of Islam are reduced to the scriptures (Qur’an, Alam, 2012). (Fuad tion) Algeria, and militant Islamists are recruited from these layers. While Western media offer a picture of political Islam, on the other hand, media offer a picture While Western and for example in Morocco, Egypt, They live in modern cities in poverty,   3 2 cepts the belief in one way, and the East in its own way. “... The and the East in its own way. cepts the belief in one way, sions between Islam and the West can be interpreted on a sions between Islam and the West Alam, cultural model (Fuad theological, historical, sociological and 2012, p. 14). ent environments, it is interpreted differently, and hence the effort the hence and differently, interpreted is it environments, ent rules through the evolution to show this religion through certain the rest of the world. and modernization of Islam and approaching of developments This could contribute to a correct interpretation traditions, but also in in modern Islam in countries with Islamic Islamic communities, such as those countries where there are large elites are Islamic Great Britain and Italy. Belgium, Germany, France, and they represent a class the result of attempts at modernization families. With this new of educated young people from traditional emerged, and the veryclass of Islamists, a new national class con- from rural areas, but sepa- sequence of transformations that came rated from them and lived in urban areas in the attitude of the West and the Muslim world, one can see the the Muslim world, and of the West in the attitude “contradictory So in both cultures, and repulsion”. set of attraction revival at the same but also of its a rejection of tradition, there was and in hand with globalization, re-Islamisation hand time. Thus, “the voice of the preacher” all the parts of the is reaching today, three did not arise suddenly because the world. This, of course, in the nineteenth time: be described at any types of figures can as an independent individual, in the century it was a philosopher, 20th century, and in engineer as the carrier of modernity it is an - expert unavoida as a hybrid the 21st century is a communicator, it gy, the most diverse knowledge in sociolo ble in a global era with Islam, religion and some other areas. But literature, anthropology, a thou- monotheistic religion, has more than as the third and last a moral million believers is faith, but also sand and two hundred Thanks to the media and code, social, cultural and political practice. the global culture of Islam, I tend to globalize

Novaković / Maksimović 190 191 edited volumes - ) or Shinko 宗教) or Shinko

of Buddhism, Shintoism was created. Shin- of Buddhism, Shintoism was created. ) (Reader, 2015, pp. 1-2). Under the concept of a 2015, pp. 1-2). Under the concept of 宗教) (Reader, Shukio (新興 that have been establishednew religion, all religious organizations since the mid-19th century are classified. The era religion” as a “new is actually an inspira- this day, of modernization, the Meiji period, to in Japan. For these rea- tional period for new religious movements refers to a large number of organiza- sons, the term “new religion” tions and cultures, and the central personality of each organization in the period after the Second is the founder of charisma. However, there are religions that bear and especially after 1970, War, World 1988, pp. 235-236). It is these reli- (Raider, the name “new religion” world and man are essentially limited in nature and therefore limit limited in nature man are essentially world and ed to the truth of Christianity, and since each people and man haveand since each people truth of Christianity, ed to the - becomes spe then his Christianity particular limitations, their own - is a global phe “Orthodoxy Namely, 2007, p. 10). cial” (Florenski, are not integration” “European and “Globalization” nomenon today. primary are chal- are essential for the Church, but there issues and the very ignore. Globalization is immanent to lenges that it can not is not to Church. The task of the Church nature of the Orthodox of the and the “globalization” integration” “European the deny gy of and explain them, to tackle the patholo world, but to interpret Ortho- Bigović wrote, believing that modern societies. Professor and that it communism was renewed and revitalized after the doxy from the the Renaissance in Orthodoxy can rightly be said about end of the XXand the beginning of the 21st century: “The peoples home have decided to build a common European of Eastern Europe (Bigović, 2010, pp. 183-184). Europe” with the peoples of Western old traditional religions, haveIn addition, Judaism and Buddhism, as In Japan, the old reli- their own characteristics, rituals, and symbols. and Zen. For exam- gions are Buddhism, Shintoism, Confucianism, ple, based on the values ​​ of Japan, which, after thetoism is the old and official religion became a state religion. It is a specific Japanese War, Second World and it has a lot of influ- religion, it has about 106 million members, (Maksimović, 2014, p. Taoism ence on Buddhism, Confucianism, and there are also new religions 9, Maksimović, 2017, p. 86). However, These new Japanese reli- that involve a whole range of cultures. movements established in Ja- gions actually represent new religious (新 pan, and in Japanese, they are called Shinshukio - - - . “The freedom of belief (religion) 4 However, as freedom of religion is considered basic human as freedom of religion is considered However, vides services to the public, it manages public buildings and similar jobs the practice of secular institutions (Kitanović, that sometimes exceed 2012, p. 75). It is interesting that when the Church can be an employer, because it pro- It is interesting that when the Church can be an employer,  4 - after 1980, the growth of new ag even rived in Japan. However, Kagaku Aum Shinri- continued, such as Kofuku, gressive movements the founders of these religions were and kyo and Worldmate, religions people. Members of these young and often well-educated there especially individualism. In Japan, are mostly young people, 2,000 ofofficially registered religions, but about are about 183,000 attrac number of supporters. New religions them have a significant there of the community they provide because tive are the feelings local the not have the support of the family, are people who do this it can be or the traditional “old” religions. From community, for centuries, that is, theyconcluded that the old religions are old times”, and these new onesoriginate from “antiquities and ancient originated from the end of the XIX century and in the mid-20th cen- tury based on rituals of respecting onwards. Old religions are more and sacrifices. While the oldfaith and love, and new ones on cults of belonging, and leadersreligions basically had a belief and a sense leaders are young and educat are religious leaders, in new religions, of all ages, and in new reli- ed people. In old religions, followers are gions, followers are mostly young people. right, this topic is important not only for church and community verses but for society as a whole - pluralism. The Jap part of global represent an important gions that - were Agon the most supporters, of this type, with anese religions Mahikara and GLAshu, Sukio Jehovah’s and Light Association), (God very Church are also and the Unification Witnesses supportive. also ar established in other places, but they These last two were for each individual, one of the oldest basic human rights, is one of for each individual, one of the oldest of recognizing the indi- the greatest achievements in the process The legal framework vidual spiritual freedom of a human being. in state rules that any that protects this right in revenge prescribes are ignored, and at the same the religious and philosophical sphere manifesting faith to the com- time it offers certain guarantees of munity of believing individuals” (Kitanović, 2013, p. 43). Namely,

Novaković / Maksimović 192 193 edited volumes - There are numerous causes of migration. They can be global,There are numerous causes of migration. International Migration and European Union and European Migration International order for an individual to optregional, and individual or personal. In out of finding better living conditions elsewhere, the same causes are commonly occurring at the same time. For example, the safety of life and health, warfare, climate changes, and natural disasters are endangered. and various types of discrimination. Discrimination is of - thought and con to freedom of of religion is related the freedom - and confess re has the right to choose each individual science, and - freedom of reli the state. The first interference by ligion without every individual right of gion is the and it implies the individual, n, but to choose a specific religion, or religio right of an individual Freedom religious affiliation or conviction. also the right to change countries. by the Constitution of European of religion is prescribed of Hu- by the Convention for the Protection Then, it is regulated (May 4, 1950) adopted by Freedoms man Rights and Fundamental addition, almost all In of the Council of Europe. the member states on Civil accept the International Covenant countries of the world States of the Member of the UN. The European Rights and Political OSCE (and the CSCE, the the OSCE) also seize the predecessor of member states, of these organizations. For EU relevant documents importance Treaty implies a greater the ratification of the Lisbon to the free- Rights, which relates Charter of Fundamental of the EU dom of thought, the conscience, and religion, and is written in Convention for the Protection of Hu- same spirit as the European basis for human rights to man Rights. In addition, the fundamental sources such as the judg- freedom of religion is also based on legal Court of Human Rights (Kitanović,ments of the European 2013 pp. a Declaration on the Elimina- 44-45). In addition, the UN has issued (1981) based on tion of All Forms of Intolerance and Discrimination of international legal The further development religion or belief. the International Covenant acts led to binding documents such as on Economic, (1966, and came into force Rights Social and Cultural in 1976) (Kitanović, 2013 p.134). ten based on differences in race, religion, gender, culture, ethnicity. culture, ethnicity. ten based on differences in race, religion, gender, - - of solidarity, tolerance, and humanity in general of solidarity, Demographic data indicate the aging of the European popu- Demographic data indicate the aging of the European Mass migrations to Europe from the Middle East and Africa, from the Middle East Europe Mass migrations to pets in which children were not involved (Bagvati, 2008 p. 166). were not involved (Bagvati, 2008 p. pets in which children mass migrations Union and current European Particularly for their devastating consequences is the child’s work. “I is the child’s devastating consequences for their Particularly work for the produced by children’s to use the goods do not want principled attitudes, are more such my conscience.” If there of sake the feasible. For example, This is quite can occur. positive labeling on car the Renmark label, which is treated Germans helped produce lation. The average lifespan in countries that form the core of the over the past five years, have shown in the palm all the major prob- years, have shown in the palm all the over the past five of all, demograph- These are, first of the EU. lems and weaknesses ic, political, economic, institutional, cultural, moral and security between significantly affect the relationship problems, and they The answers to this on the domestic and the settled population. level are different,the national and European and often they are they have summarized mutually uncoordinated. On this occasion, has accepted (rejected) EU in the context of the way in which the characteris- migrants. Migrants are of different socio-demographic ethnic and religious groups. tics and belong to different cultural, is an attractive destination for them, and especially the Europe - in which the “state of the bag most developed countries in the EU, is preserved.gage” Thanks to new communications and the IT sec of living in migrants are largely informed about the benefits tor, which in turn is a democratic,Europe, tolerant and multicultural Migrants leave behind societies that have been de- community. misery, and natural disasters, or they are preparing stroyed by war, to do so. They carry different culture, faith, with them a completely to the desired goal in front habits, customs, and values. On the way most important are political, of them are numerous obstacles (the nation- groups, individuals, by set are They security). financial, legal, often in order to slow down al and supranational institutions, most return and then many migration, reduce the number of migrants and national international, European them back. In doing so, many regulations violate the free movement of people, seriously ques- tion the values ​​

Novaković / Maksimović 194 195 edited volumes - - The global economic crisis has hit Europe. Inequalities be- The global economic crisis has hit Europe. The mentioned characteristics of the population significant The mentioned characteristics of the ly influence the employment policies. They ultimately depend on ly influence the employment policies. in some countries. the type of capitalist economy that dominates population is rela- Overall, the level of activity of the working-able - The employment rate is also high, and the em tively high in the EU. is also increasing. Accord- ployment rate of the oldest generations data, but also the reform of the pension system, ing to Eurostat working life. The changes there is still room for prolonging the of the global economic were created under the strong influence situation is different from crisis, as one of the reasons for this. The country in the are missing to country. More than a million workers country which is almost the same as this German labor market, re- it is different,ceived migrants in 2015. In other countries but the in the informal and gray fact that new migrants occupy a place Aseconomy. in the best demographic and they are most often the working and other popu- working age, it will surely rejuvenate come. lation of the society from which they members, developed northern and under tween old and new EU developed and overdue southern members have grown. The crisis itself has financial, but also political and moral dimensions. All of this was compounded by differences in the interests of states in the euro one and others that are beyond it. With new migrations, it EU has been prolonged, but the number of citizens under the age under number of citizens prolonged, but the has been EU 65 years. This those older than long been lower than of 14 has is in decline, of aging. The natality high index gives an extremely - by oth This is accompanied lifespan is prolonged. and the average protection field of education, health and social er problems in the is a typical example, and that is the country Germany of citizens. in demographic picture the to arrive. In France, which migrants want rate. The favorable, especially in terms of birth is somewhat more to former colonies is a significant contribution migration from the old popu- countries have a relatively this. Sweden and Scandinavian and the less social inequalities there, lation. There are relatively and solvencysense of community level. New is still at an enviable of the improves the demographic structure migration significantly Den- Germany, immigrant countries (France, population in highly data (Milicevic, This is indicated by Eurostat 2018). mark, Sweden). - the financial system, which alle- the financial system, The EU proclaimed the goal of creating a multicultural com- The EU At the institutional level, the EU is still an entity on the path is still an entity on EU level, the At the institutional viated the negative consequences of the debt crisis of the most in- consequences of the debt crisis of the viated the negative on the elec influence example, more citizen debted members. For for (EP), Parliament to the European tion of representatives addition to by changes to the voting system. In example, is ensured as a second-class event.this, voters at the national level see it They and choosing people do not see a link between their own interests that the procedures are indirect, believing and the for the EP, is alienated. Hence the turning of nation- “Brussels administration” ones (Madenović, right-wing al parties and movements, especially 2017, p. 83). 2014, pp. 165, 166; Novaković, whose identity is being built through citizen,” a “European munity, and harmonization of in- the process of integration, harmonization, to achieve it is not suffi- terests. A complex mechanism that seeks cient,are more because changes in cultural, religious and ethnicity of today’s On the ground there Europe complex and longer-lasting. or less confronted. There is a mixture of such communities, more who have a different and citizens are already decades in Europe from former colonies culture and religion. Most of them came and belong to the Muslim community. Great Britain, Spain) (France, Events made more difficult. Their integration into society has been did not accept that domestic citizens in 2005 confirmed in France conflicts, which were only them at all. Intolerance went into open force and stricter laws (Malešević,postponed by physical 2010, p. 192). The educational system has become even more restrictive to the children of other cultural and religious communities, even in which has separated the church and the state from the law. France, there were turbulent protests against Danish journal- In particular, all made it difficult to solve the systemic problems of this regional the systemic problems difficult to solve all made it community. is evidenced by Federation. This Confederation to the from the ing of constitution, jurisdiction, the function these factors: the way the men- institutions. Since the beginning of the most important trans- efforts have been made to strengthen tioned migrant crisis, Often, the complicating “democracynational institutions. deficit” greatest co-ordination of their work. The seeks to replace better in the area of ​​ success was achieved

Novaković / Maksimović 196 197 edited volumes - - . This in part confirmed . This in part 5 the financial system, which alleviated the financial system, which alleviated The global economic crisis has hit Europe. Inequalities be- Inequalities crisis has hit Europe. The global economic is still an entity on the path At the institutional level, the EU The incident with the editorial board of a journal (author’s note).  5 the difference in the cultural and religious identities of the peoples and religious identities in the cultural the difference in the east. and Muslims of Europe cultural as a part of Religion Muslims, reli- different weight and meaning. In identity in them has secular whole way of life, and in Christians, in gion regulates the private choices. In the it is a matter of personal and Europe, ized has violat speech, this move from the ground name of freedom of these Muslims. In the current migrant crisis, ed the feelings of the became al- of different cultures and religions conflicts of members most every day. - members, developed northern and underde EU tween old and new crisis itself southern members have grown. The veloped and overdue dimensions. All of this washas financial, but also political and moral of states in the eurozone compounded by differences in the interests and others that are beyond it. With new migrations, it all made it diffi- this regional community. cult to solve the systemic problems of This is evidenced by from the Confederation to the Federation. the functioning of the these factors: the constitution, jurisdiction, beginning of the mentioned most important institutions. Since the to strengthen transnational migrant crisis, efforts have been made “democracyinstitutions. Often, the complicating deficit” is trying work. The greatest success to replace better co-ordination of their was achieved in the area of ​​ the negative consequences of the debt crisis of the most indebted the negative consequences of the debt the election of influence on members. For example, more citizen for example, is (EP), Parliament representatives to the European In addition to this, voters ensured by changes to the voting system. event.at the national level see it as a second-class They do not see choosing people for the EP, a link between their own interests and believing that the procedures are indirect, admin- and the “Brussels is alienated. Therefore, the turning of national parties istration” ones (Madenović, 2014, pp. and movements, especially right-wing 2017, p. 83). 165-166; Novaković, - Prophet Muham caricatures of the in 2005 the ists who published as a terrorist he was portrayed mad, where - - - are far different from Islam, but the rela- The migrant crisis has undermined the European security European The migrant crisis has undermined the the secularization process has been furthest and is In Europe, The EU as a peace project successfully settled the Germans settled the peace project successfully as a The EU ests are mixed. Some countries within NATO are in the process of countries within NATO Some ests are mixed. the Middle East,destroying states in Asia, Africa. Others do it and y en- interests”. The third is indirectl alone, to protect “national e, sale of weapons to warring parties. Therefor gaged, even if the is sur a somewhat cynicalthere seems to be that the EU claim efforts to return migrants prised by the arrival of migrants and the into these areas. In this case, the story as a peace pro- about the EU ject, a protector of human rights, democracy and multiculturalism of this. German Prime is being demolished. Its leaders are aware publicly acknowledged this in 2010 and lat Minister Angela Merkel er repeated it (Kazimirović, 2015). policy’s The overwhelming shortcomings. dependence on NATO, and forces, resulted in ad the absence of common security policies politicians to protect na- hoc measures and the reaction of national On one side is the tional interests and the common interests. over time. “open door policy” which has been relaxed of Germany, interests and countries that in the name of national On the other, and legally impede the arrival of migrants. “Thesecurity physically migrants was different.attitude of state authorities towards It has tear gas, water cannons, been prevalent in the use of force, from 2016, p. 238). to the use of firearms” (Novaković, continent.considered to be the most secularized The Dominance of while Judaism and Islam are less represented. Christian- Christianity, ity is divided into two confessions: Roman Catholicism and Ortho- The first is dominant and there are three different directions doxy. (Blagojevic, Lutherans Catholics, 2015,Roman (Protestants, it within pp. 54, 56). Baseline values ​​ and the French, the Poles and the Germans, but significantly con- Germans, but significantly and the the Poles and the French, and results, conflicts, their dynamics, the outbreak of tributed to territorythe in wars in participating when Yugoslavia. former the of those coun- mass migration of the population to This has led to the - to Eu the world. The new wave of migration tries and the rest of member states are massive. Some of the EU rope is by far the most where involved in war conflicts in the areas directly and indirectly and regional militarymigrants arrive. National inter and political

Novaković / Maksimović 198 199 edited volumes - - The right to asylum is a human right protected by interna- The right to asylum is a human right protected tional law. According to the Geneva Convention, only fighters and According to the Geneva Convention, tional law. It is daily. it is violated this right.war criminals can deny In reality, the name of national inter mostly denied to current migrants, in tionship of these religious communities depends largely on how depends these religious communities tionship of ie there is nounity of state and religion, is preaching the these Islam there is a and therefore of Islamic secularization, original process w religions. A revie members of these between the great difference in Europe domestic and migrant population of the behavior of the migrants in thesis about the strong resistance to has confirmed the Hungary, the Catholicism prevails (Poland, the countries where structure (Ger religious In countries with a “mixed” Republic). Czech and deportation integration between Migrants many, France, Netherlands), this was less pronounced. The most in- this was less pronounced. Netherlands), France, many, societies, be- in Scandinavian or “Lutheran” teresting are reactions for the migration one of the most desirable places sides Germany, ng”, because of the strong “state of well-bei of migrants, precisely ic the high salaries. time and vigorous domest but also because of Fi- members of the right political movements. residents, especially the conditions for obtaining asylum are tightened, and the nally, countrynumber of migrants remaining in the is limited. as a whole. The Schengen ests, the security of states and the EU agreement, on the free movement of people in the countries that joined him, proved to be quite insufficient. Its implementation has the migration crisis. These been suspended for a long time during raised concrete and wire walls were the most striking indications of member states and those who are not, and through between EU such obstacles were raised by which migrants pass. In a short time, Hungary, Slovenia, Bulgaria, Croatia, Austria, and the Hungarian syndrome almost di- Prime Minister’s “disobedient Victor Orban” - of condemnation by Eu The irony minished and spread in Europe. is that the European ropean leaders and institutions of the EU Court of Human Rights in Strasbourg gave the right to Hungary in case of raising the barrier to Croatia. In the meantime, asylum poli- citizens. cies are even more restrictive for migrants and non-EU - - - . Tur 6 Migrants on the labor market of the EU integrate on differ of the EU Migrants on the labor market The national state’s defense against migrants was not only was not only defense against migrants state’s The national A temporary to alleviate the migrant crisis was solution people of this country. Turkey has been selected because migrants are Muslims, as well as the has been selected because migrants are Turkey  6 ent ways. Less educated accept less complex, low paid and risky ent ways. Less educated accept less complex, Those who are more edu- jobs in the public and informal economy. preferred to do just that,cated, and Germany they are doing jobs arrival means changes in that lack the domestic workforce. Their same jobs of Therefore, wages for the the domestic labor market. are reduced. They can move to better -paid jobs, domestic workers do and enjoy union and other protection. The emigrant workers not have this, and they are less and less paid in relation to the do- key has pledged 6.4 billion euros to stop the flow of migrant and has pledged 6.4 billion euros to key the political will of the au- achieving this essentially depends on The other direction of “resolving” this crisis is thorities in Turkey. has found it in forming joint coastal guards and pa- that the EU The third and Africa (Libya). trolling seas with countries in northern financial aid in southern Af inadequate is the delay in investing and come from. Of all the rica, where a large number of migrants has not done. It is a with- EU above, it is more important what the drawal of military its members to exclude and other moves by war in the Middle East,themselves from participation in the Syria, real and “indirect” wars take Afghanistan, Sudan and regions where of 2015, p. 21). It is part of the geopolitical interests place (Gajić, systemic causes of the the great powers, which are the real and current migrant crisis. - by raw in is most often complemented and declarative. It symbolic terventions- units, special detach by regular police against migrants All this the army. and the use of border guards ments, reinforced the coun- on the southern borders of Europe, was especially hard and Italy, first arrived. For months, Greece, tries where migrants conflicts: the scene of domestic and migrant Macedonia have been financial assistance Their cry to help them has led to short-term coun- migrants according to quotas. The plan to deploy and an EU has tries of the “Višegrad this, and the EU did not agree to Group” them. legal and other mechanisms to sanction no real and effective (March 2016) agreement with Turkey in an found by the EU

Novaković / Maksimović 200 201 edited volumes - - “Sinceuseful to mi- are most definitely the most migrants Cultural integration of migrants is difficult and long-lasting. It Cultural grants, migrants may even be migrant,grants, migrants may classes of and some of the due to migration, both in the countryindividuals may decline of ori- gin and in the country that mi- of destination, it can be prescribed help those A tax surplus would be used to grants pay extra taxes. migrants way, in this due to migration. Or, who are losing money that the countrywould cover the costs origin had for their edu- of Or to those countries). money from taxes cation (by transferring at a certain age and at certain immigrants may be required to work intervalssignif a countryallow the to in is option Another origin. of mestic workforce. A special sub-layer of migrants is made by those sub-layer of migrants A special mestic workforce. is for un- The worst situation in the informal economy. who work and religious of minority ethnic and members skilled women and recovery economic growth speaking, the groups. Briefly the of by the new migration, so every countries are contributed EU mone- tary their arrival is quickly and multiple paid. investment in icantly larger number of temporary workers, as in Switzerland. The icantly larger number of temporary as in Switzerland. workers, that the ad- (2014). They consider and Vale most radical is Posner exposed to discrimina- mission of migrants, even if they are then bring poor such as in Qatar, tion in terms of labor and civil rights, policies pur the exclusion people to the world much more than countries, justifyingsued by wealthy to all that they can not afford formal rights. Posner potential migrants to guarantee the same and civil rights are in conflict here argue that openness and Wale needed: greater openness re- and that some kind of compromise is civil rights. The possible com- quires the narrowing of the scope of there is no doubt that such a promises must be discussed, because relationship of research exists” (Milanović, 2016. p.124). It justifia- of migrants and migrations bly raises the question of the benefits proactive campaign against for the countries they come in when a The answer to these dilem- their immigration is being conducted? global inequalities will con- mas can be found in the following: that will not be evenly dis- tinue because “the benefits of globalization tributed” (Milanović, p. 192). 2016. also depends on the institutions and policies of the state they came to. Changes are necessary both in the education system and in high- er expenditures for other services (health and social care, for exam- - - The conclusion of this paper could go in two directions: thatThe conclusion of this paper could go Thousands of migrants on their way to Europe have lost on their way to Europe Thousands of migrants Conclusion consequences, offersglobalization, besides positive and negative is that all religions trynew opportunities, and the other direction to Globalization is full of contradictions. The dependence ofglobalize. observ- deepened. However, states in the world is also enlarged and of people, goods, and capital,ing the international economic trends it can be concluded that they have increased with the interconnect vival, and then for the conditions of life and work of a decent man. vival, and then for the conditions of life It remains but also a civilization value. This is not only a European by the authorities to unattainable for all those migrants deported the first country In short, of “arrival” or origin. it turned out that EU member action of the common political, financial and security The reaction to mass migra- states is an almost impossible mission. more informal than through common institu- tions was untimely, national interests of the tions, partial and more in line with the most powerful countries. opportunities for all actors inedness of the world. With this, many the most prominent of globalization have been opened. Perhaps them have been used by global companies using it for their in- creased profits, through moving production and demand for cheap - in Euro of migrant communities “ghettoization” The frequent ple). that the current policy is more evidence pean cities has been massive presence for the Muslims. The Especially true unsuccessful. in and normative changes leads to real in Europe of this community etc.). and Numerous reports of attacks heredity, legislation (family, that di- a warning to both the state and society terrorist attacks are it now, and protected in other ways. For versity must be respected comes to mi- even when it state in the EU, can be said that the ion. not as a social but as a security institut grants, strengthened dis- those who have come to the sea. Others their lives, especially route. The third experi- and the other appeared on the “Balkan” Most of the “illegal” crossing of the border. enced all the troubles are facing a struggle for sur arrived in Europe of those who have

Novaković / Maksimović 202 203 edited volumes Therefore, the text analyzes the most important causes, di- the analyzes Therefore, the text are part of the problems mass migrations to Europe Current of the old religious movements and the potential points of of the old religious movements and the mensions and consequences of globalization in the world. It was of globalization in the world. mensions and consequences of cul- that it was also about the globalization then emphasized . old and new social and religious movements tures and religions, - and migrants, the effects of globaliza the EU On the example of clarified. of this regional community are tion and the functioning basic val- great world religions is clarified. The The essence of the ues ​​ outlined. All this is seen in the their discrepancies and conflicts are context of global economic, in political and geopolitical changes The most important dimen- the world, and especially in Europe. world are identified, which are sions of economic inequalities in the migration. one of the causes of wars and modern meets with. It as a supranational state has its advantag- that the EU es and disadvantages. Only the demographic, economic, financial, are men- of the EU political and security aspects of the functioning societies to which migrants tioned here. The characteristics of the and Africa are Afganistan, come from the Middle East, from Syria, global and are deeper, briefly described. The causes of migration society in which they come regional, and the consequences for the profits into a new society, in multiple. For migrants who integrate religious and political integration are economic and social. Cultural, is often accompanied by intol- is uncertain and complicated. All this erance and conflicts of varying between domestic and in- intensity are exposed to constant ternally displaced populations. Migrants pressures, they are less paid, often they are not paid insurance, but they also accept it as better for them, better than the policy of ex- or wel- clusion from participation in social life. The “welfare state” fare state remains for its domicile population in those countries Al- where migrants come, and for migrants, it is a “security state”. labor. As religious role of traditional the religions seek to globalize, labor. - The issue rais with globalization. in society also changes movements - of the church the international activity of increasing es the question diplomacy, the issue of ecclesiastical religions, es of all traditional increasing members and religious supportersand the question of which in example can be found in Orthodoxy, around the world. An increased the number of its supporters. the last decades has o pravoslavnoj problematici, Hilandarski fond pri Bogoslovskom fakultetu Hilandarski fond pri Bogoslovskom o pravoslavnoj problematici, Beograd. SPC: Hrišćanski kulturni centar, 1, pp.183-195, januar - mart 2010. Niš. Br. društenih nauka, Beograd. 27, pp. 21-37. god XII, br. Plato, Beograd. Capitalism), – Living with Global the Edge - http://www.politika.rs/scc/clanak/315768/Merkelova-i-smrt-multikulturaliz ma, 15. 08. 2018. Beograd - 08. 2018, http://www.makroekonomija.org/0-dragovan-milicevic/demografs ka-slika-srbije-i-evrope/, 1. 09. 2018. nauka, Beograd. society, contemporary Religion i International scientific meeting almanac: pan“, p. 85-98. Institut of Social Sciences, Belgrade. Beograd. ta, Srpski genealoški centar. Literature studije i pravoslavlje, Tirane i cele Albanije. (2002). Globalizam Atanasije, Arhiepiskom Službeni glasnik, Beograd. globalizacije, U odbranu Bagvati, Jagdiš. (2008). TEME, G. integracije“, Bigović, i evropske Radovan. (2010). „Pravoslavna crkva XXXIV društvu, Institut (2015). Vitalnost religije u (de)sekularizovanom Blagojević, Mirko. Logos: Brimo, Beograd. Aleksandrovič.Florenski, Pavle, (2007). Pravoslavlje, Službeni glasnik, Beograd. islam, Alam, Haled. (2012). Globalni Fuad , polisa rat u Siriji – geopolitički okvir“, Kultura (2015). „Građanski Gajić, Aleksandar. (On kapitalizmom (2003). Na ivici – živeti sa globalnim Hutton, Will, Giddens, Anthony. 12. 1. 2015, i smrt „multikulturalizma“, Politika, Kazimirović, Miloš. (2015). „Merkelova Adenauer Stiftung, Konrad prava, crkve i ljudska Kitanović Elizabeta, 2013. Evropske , 29. makroekonomija Milićević, slika Srbije i Evrope“, Dragovan. (2018). „Deografska u Japanu, Institut društvenih rada i upravljanja Maksimović, Marijana. (2014). Filozofija Maksimović, religions in Ja- Marijana. (2017). „Human resources i management and identite- o politikama Ribok? Ogledi Malešević, (2010). Ima li nacija na planeti Miroslava, though migrants are younger, they are largely uneducated and largely uneducated they are are younger, though migrants and the labor market, them in have difficulty integrating therefore that they do are daily informed in which they migrate the countries their antimigrant policies. not need

Novaković / Maksimović 204 205 edited volumes - , 26.2.2018. , 26. 2. 2018. Japanese Journal of Religious Studies, 1988, 15/4, pp. velopment of Agonshu“, Japanese Journal of Religious 235-261, type=pdf Izborne ponude i Izborne ponude ekstremne desnice“, poraz levice i uspon projekta, istorijski al.), pp. 21-37, et ur. Stojiljković Srbiji 2014, (Zoran rezultati-izbori u Evropi i nau- političkih Fakulteta Adenauer Stiftung & Centar za demokratiju Kondrad ka, Beograd. Institut Jovan Ćirić i Branislava Knežić), pp. 229-240, spuću zemlje Srbije, (prir. - za kriminološka i sociološka istraživanja, Region za uporedno pravo, Institut na Balkanu, Beograd. humanitarne misije alno predstavnišvo ruske contempo Religion in scientific meeting almanac: movements“, International Akademska knjiga, Novi Sad. Akademska pp. 69-58. Institute of Social Sciences, Belgrade. pp. 69-58. Institute of Social society, rary wrldrels.org/SpecialProjects/JapaneseNewReligions/Japenese%20New%20 Religions.WRSP.pdf Glas crkve, Beograd. i Zapada, (2003). Iznad Istoka Nikolaj. Velimirović, Reader, Ian. (1988). „The Rise of a Japanese “New New Religion”-Themes in the De- in the of a Japanese “New New Religion”-Themes Rise Ian. (1988). „The Reader, http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.691.2874&rep=rep1&- - ili be raskršću na Migranti protesti“, U: Nada. (2016). „Migranti, kriza i javni Novaković, State and the Rise of Right Nada, (2017). „Desecularization, National Novaković, Mladenović, Ivica. (2014). „Izbori za Evropski parlament u Francuskoj: kriza evropskog kriza evropskog parlament u Francuskoj: Mladenović, za Evropski Ivica. (2014). „Izbori za doba globalizacije, pristup – novi nejednakost (2016). Globalna Milanović, Branko. Reader, Ian. (2015). „Japanese new religions: an overview“,Reader, pp. 1-51, http://www. University of Belgrade University NATAŠA JOVANOVIĆ AJZENHAMER JOVANOVIĆ NATAŠA Department of Sociology, Faculty of Philosophy of Sociology, Faculty Department

Jovanović Ajzenhamer 206 207 edited volumes Ethical ollectivist ussia and Orthodoxy:ussia and In this paper, we will focus on the connection between Max we will focus on the connection In this paper, Weber’s of political events in Russia in 1905- interpretation as a his interpretation of Orthodoxy 1907 and after 1917 and we do not consider that there is a collective religion. Although on some exam- this connection can be seen direct causality, it comes to the compatibility of the ples with positive (when or nega- German and Russian people) democratic spirit of the with tive connotation (when accusing Russia of cooperation Serbia beyond every rational geopolitical logic, leading by talks about the relationship be- with which Weber emotions) tween Russian national ethics and the spirit of Orthodoxy. it will be the point of view of the sociology of religion, From in the same puts Orthodoxy Weber interesting to explore why category with Islam and Judaism and separates it from the This view from the history Christianity. variety of of Western cumulative sociological theories will be an illustration of how understand- knowledge is an important part of the study and ing of contemporary phenomena. Revolu- Otherness, Russia, Orthodoxy, : Max Weber, Keywords tion, Collectivist ethical basis. astern Christianity astern eber on R eber on Zygmunt Bauman (1925-2017) reminded us that we do not ex- Zygmunt pect too much from sociological classics when it comes to the study of Otherness; identity issues and intercultural relationships occupied philosophers and sociologists in the second half of the twentieth century, nineteenth while on the transition between the and twentieth century the Otherness was just a secondary theme Introduction: Max Weber Max Weber Introduction: Otherness and Orthodox and the Russian Abstract Max W C of the An Analysis Basis of E - Guided by this logic, Guided by from Bauman “defends” 1 The second reason that we are returning to classical works The second reason that we are returning of classical we will embark on the adventure In this paper, classic (George Simmel) he has learned most about the relationship with Simmel) classic (George foreigners and towards the Otherness (Bauman, 2004: 15). Nevertheless, Bauman acknowledges that precisely from one sociological  1 (Bauman, 2004: 16). (Bauman, man enemy, but it is also a cultural and socio-religiological research man enemy, criticism for ethnocentrism those classics that dealt with issues of those classics that ethnocentrism criticism for and (1864-1920) Max Weber and Otherness (primarily strangeness (1858-1917)) but also Emile Durkheim (1858-1918), Georg Simmel and reminds contemporary fall into scientists that they should not It is tivity. of classical sociological crea the trap of non-textualization nations on other cultures, civilizations and true that information theoreti- and that different than it is today, was far less accessible of view of today controversial from the point cal concepts that are that Bau- at that time in use, and yet it seems modern science were (though to great extent necessary)man’s be mis- note should not used to avoid contemporary heritage. critical reading of classical are ne- in the field of intercultural studies Also, if classical studies of sci- anachronism, the cumulative nature glected and proclaimed entific knowledge will be lost. concerns the disciplinary and this is especially important identity, of religion. Religions and when it comes to the sociological study angles: theological, philo- religiosity can be studied from different to limit if we want however, sophical, anthropological or aesthetic; or to define what is autochthonous the inherent sociological study, not neglect the “founding sociological study of religions, we must are limited by the their studies Certainly, fathers” of sociology. in the nineteenth scope of the possibility of objective knowledge to better understand contemporary one way century, however, and process with phenomena is to get a dimension of historicity 1999: 262). the aid of classics (Stinčkomb, the difference between theoreti- heritage studies in order to make cal and historical insights useful for contemporaryand sociology, a burden of the nine- those conclusions that are nevertheless teenth-century Weber’s social thought limitations. analysis of twentieth centuryevents in Russia at the beginning of the is an analysis of the Dual Otherness: it is a political analysis of the Ger

Jovanović Ajzenhamer 208 209 edited volumes - - Since Max We 2 An example of Weber’s interpretation of Orthodoxy is espe- An example of Weber’s interpretation of Orthodoxy Lukács (1885-1971): Weber said that the practical communist revolution Lukács (1885-1971): Weber is discredited for the future of the entire socialism (Дмитриев, 87). 2017: This case testify was disappointed with in Russia. about how much Weber An interesting example is the letter that Max Weber addressed to György addressed to György An interesting example is the letter that Max Weber  2 ber is the author who insisted in his works on a holistic study of so- ber is the author who insisted in his works the analysis of the political cial reality (Jaspers, 2015; Roth, 1976), without an economic,situation in Russia could not be done cultur so that this theme al, ideational, but also religiological dimension, view of the sociology of re- is especially inspiring from the point of ligion. Also, the example of Weber’s research between the Ortho- ethics of collectivity and the Russian tendencydox that it does not authorities on account of provide more lasting resistance to the is especially interesting if one takes good the higher (collective) sphere of political action into account his call for separating the - objective social science (We from dealing with a value-neutral and to show on his own case how it is possi- hard 1989). He worked ber, spheres of action (although ble to distinguish between these two both were very thus contribute to achiev- important to him!), and ing objectivity in social sciences. It is very important to deal with may have deviated most from this ideal, the case in which Weber which is precisely the case of Russia. As- he had been engaged sev eral times in the form of a political actor who had been agitating cially interesting because he was largely influenced by his rather he was largely influenced by cially interesting because g towards the events in Russia at the beginnin emotional attitude of the twentieth century: of from the enthusiasm of the overthrow that will continue after the 1905 to the permanent disappointment 2009: 241). October Revolution of 1917 (Radkau, of Orthodoxy with which the German author did not have direct did not have direct the German author with which of Orthodoxy contact. As contrib- who certainly is the classic author Max Weber religion as a special of sociology of to the development uted most between the view of the connection we will reach for his discipline, ideologies in and collectivist secular Orthodoxy collectivist basis of we will of the twentieth century.Russia at the beginning Certainly, of avoiding “loading” up-to- advice in the form adhere to Bauman’s will try the analysis of classical works, yet we date knowledge in to scope of Weber’scritically analyse the on the correla- conclusions in Russia. ethics and political events tion between Orthodox - - - Otherness without modern preconceived ideas. In this paper, we will not focus on the economic aspect, we will not focus on the economic that In this paper, - from initial enthu relations with Russia the genesis of ing to follow - 1905. The explana of the regime after sharp criticism siasm to the countryEuropean in this eastern failed liberalization tion for the is, Ac ethos of Orthodoxy. also in the collectivist according to Weber, - Eu is almost the only West sociologists, Weber cording to Russian First Revolution not from a about the spoke ropean author who point but from a theoretical and sociological tactical point of view, of view (Дмитриев, 2017: 88). with the scope of Weber’sis, we will not deal thesis on cohabitation of symbiosis and capitalism (i.e. the absence between Protestantism 2015), Zabaev, and capitalism – for more see: between Orthodoxy in Weber’s presence or absence of Orientalism nor will we deal with more see: Subotić,interpretation of events in Russia – for 2013; No- between we will deal with the connection jman, 2011); however, and political tradi- the dogmatic ethical basis and the philosophical will try 1905. We tion that was dominant in Russia after to show the extent to which Weber’s is useful as a historical testimony, study contemporarybut also as a methodological guide for studies. In other words, we engage in Weber’s analysis of the Russian and Or thodox in Russia on revolutions research Weber’s centuryat the beginning of the twentieth was States in 1904, Weber Although, after a brief stay in the United thrilled with the bureaucracy the of the state administration and army in that country, the events that took place in Russia in 1905 to that part of the completely directed his research attention the absolutist regime of Em- world. The series of protests against rebellions against the lost war II (1868-1918), strikes, peror Nikolai with Japan (1904-1905) and demands for the liberalization of the political regime and a more adequate political response to the modernization of the country and the introduction of capitalism and industry events with events in to compare these led Weber 2006: 40). “Weber learned the from 1848 to 1849 (Veber, Germany for the alliance between the Second Reich and Russia, it is interest Second Reich and between the for the alliance

Jovanović Ajzenhamer 210 211 edited volumes Although German-Russian bilateral relations were getting Although German-Russian bilateral relations - romantic ideas about the compatibili initially kept Weber tougher, ideals of the . He spoke ty of German and Russian national ethos in 1848 to the unifi- that led Eastern Prussian class representatives the ideals for which the cation of the German Empire, resembling the proletariat (Veber, Russian people fought in 1905, primarily follows Bismarck’s (1815-1898) idea of a good 2006: 40). Weber (though for Germany co-operation with Russia which is beneficial to be a good Alliance he did not consider the policy of the Triple the and therefore makes solution for the Second Reich) two “revolutions”. The al- above-mentioned parallel between the fraternal love in Orthodoxy truistic and collectivist ethical basis of is only an additional propelling fuel for the light, anti-authoritarian in 1905. But precisely because of the future of Russia, said Weber great passion and hope that he showed in following and studying the events in Russia in the twentieth century, the disappointment with the outcome of the so-called First revolution was great. He Russian language in a veryRussian language - he regularly sub period of time, short about the events and his enthusiasm the Russian press, scribed to interested in the was also Weber more than obvious. of 1905 was (Владимир on Lenin’s ) philosophy Kant of Kant (Immanuel influence fascinated by the poet of ) ideology and was Линин Ильич Ульянов wife writes to his ). Weber Толстой (Лев Николаевич Leo Tolstoy because a book about the Russian classics that he wants to write in his the soul of the Russian people” he succeeded in “embodying cos- the clear distinction between rational works and to underline and Christian schism) the nucleus of Western mic ethics (which is which on one, and irrational acosmic love egoist ascetic dogma of Ortho- ethical and emotional component constitutes the basic culture on the other” and Russian doxy (Jovanovic Ajzenhamer, the two articles on the 1905 revolution, wrote 2018: 164). Weber Demokratie der bürgerlichen Lage Democracy Russia (Zur in Bourgeois to pseudo-constitutionalism ) and the Russian transition in Russland ), and in both zum Scheinkonstitutionalismus Übergang (Russlands cases it is noticeable that, after the initial enthusiasm regarding the the authentic liberal Max democratic potential of change in Russia, deeply disappointed with the epilogue of revolution was Weber, 2017: 74). 2014: 203; Головин, 2017: 306; Троицкий, (Dmitriev, - - - -

- 5 - - The French philoso- The French 4 4 However, Weber will remain committed to the idea remain committed will Weber However, 3 Weber’s by collectiv- idea that Russian ethics is determined riod he dealt with much more detail, but also because he tackled reli - Catholic Church, but even if this fails, he believed that this eastern Euro of German-Russian relations, but did not go into a detailed study of the of German-Russian relations, but did not go country.that in dynamics of social events internal the for even true is This concluded that Bolshevism is a military1917. Quite resigned, Weber dic al of the Czarist regime, Weber , is that the proletariat remained alone, al of the Czarist regime, Weber and the bourgeois in i.e., there was a coalition between the proletariat all other military and that it will collapse like dic other, any tatorship, like 2017: 326). In this paper we focused on Weber’s en- tatorships (Dmitriev, gagement with Russia in the period 1905-1907, not only because this pe gious issues (which is the most important for us). tentions that could lead to more radical changes (Dmitriev, 2017: 309). (Dmitriev, tentions that could lead to more radical changes However, De Mestre also considered that Russia should be put under the However, Weber dealt with the later events in Russia, mostly from the perspective Weber One of the causes of the collapse of liberal ideas in Russia and the survivOne of the causes of the collapse of liberal ideas -    5 4 3 pher and diplomat called on the Russians to abandon the “poison pher and diplomat called on the Russians (Nojman, 2011: 112). of individualism and religious reformation” calls the regime in Russia, after 1907, pseudo-democratic, in Russia, after calls the regime their on the value and and changes sandy and unsustainable, economy (Mommsen, level are only momentaryphilosophical and short-lived 1997: 11-15). ism is not his authentic finding; throughout the nineteenth centuryism is not his authentic finding; throughout debates were being also in Germany, and England, but in France was good or bad, or held as to whether Russian anti-individualism or was an insur whether it was a fertile ground for co-operation mountable obstacle. For conservatives such as Joseph de Mestre to return to its help Europe (1753-1821), Russia is a force that will peo- its ancient regime. De Mestre considered that the Russian self, the sense of the absence of ple possessed “some innate wisdom in - the enlightenment as a Euro the rationality that was envisioned by 112). pean and world ideal” (Nojman, 2011: down of liberal ideas in political reality after 1907 (also including in political reality after 1907 (also down of liberal ideas here the October Revolution). that the authentic democratic spirit of the Russian people is com- democratic spirit of the Russian people that the authentic empha- political ethics, but has repeatedly patible with German nor coop- with the current Duma there is no negotiation that sized of Max correctly refers to the relationship eration. Joachim Radkau hatred” the relationship “between love and with Russia as Weber equally passionately of the because he spoke (Radkau, 2009: 241) the break of the Russian rebels, as well as of freedom-loving spirit

Jovanović Ajzenhamer 212 213 edited volumes - But, as we have already said, Weber’s analysis of the situa- pean country rational decadence (No- was a corrective of the Western jman, 2011: 112). On the other hand, the liberals viewed Russia as a reactionary viewed Russia as hand, the liberals On the other civil rights violations in collectivism, has been engulfed state, which to the Foreign his report addressed of legislation. In and the lack Charge the French la Moussaye (1715-1778), Comte de Minister, things: Petersburg, said among other St. in “There is an d’Affaires in front of them (the Russians – N.J.A.)insurmountable obstacle - be without civil liberties, and, in short,cause no law can exist they all as well as those who sit in his councils, shiver before the sovereign, is as those in the military 2011: 113). Weber (Nojman, leadership” is a liberal his predecessors by the fact that he distinguished from although ulti- Russian potential for democracy, who believes in the the same, for him the defeating conclusions, he comes to mately, e ob- and collectivism are an insurmountabl that is, authoritarianism country. with this Eastern European stacle in cooperation Also, in Russia is so firmly rooted in the pleiad of possible explanations why class, the illiterate peasant collectivism (the absence of the middle ry, Imperial power, etc.), Weber particularly emphasizes Orthodox Orthodox particularly emphasizes etc.), Weber ry, Imperial power, Church and Orthodox heritage and the influence of the Russian between religious dogma and social reali- a relationship thus makes otherwisety, specific to his sociology. Revolution, was clearly tion in Russia, during and after the First was interested in the coloured by a religious component. Weber precisely when he began to study Russian his- study of Orthodoxy tory and contemporaryis not wrong to conclude that events, so it was his first contact with Eastern the Russian variant of Orthodoxy prototype. Although during Christianity and at the same time his soul” and of the “Russian with excitement the revolution he spoke which is the ethical basis for building a Russian, “brotherly love”, highly collectivistic, ethics that has its own political consequences, sign. Here is one (for do- later these terms were given a pejorative example that illustrates mestic sociology) a particularly interesting in the Balkans, Weber this. When Russia interfered in the situation con- explained this with the burst of emotions (based on Orthodox connection emotional believed that the Orthodox Weber nection). between the Serbs and the Russians had clouded rational military When he talked about events in Russia between 1905-1907, When he talked was not unfoundedly considering the importance of Weber logic. interest of its survival, “In the to demand only Austria had the Adriatic Sea to in the area from be not interested that Russia in Serbia, Russia when engaging Only later, border. the Bulgarian it could not do it. the situation that came into If you feel motivated and ge- in those places where out of political by politics to engage r could it is not certain that your political powe ographical reasons, will easily hurt your reputation by wrong penetrate, then you this in our policymoves; we have experienced the Bulgari- towards their poli- feel a lot on their skin because of ans, and the Russians from .... because Russia has politically escaped cies towards Serbia East, and – the Far has returned to Germany its natural sphere, what was very for Russia – entered the military unpleasant alliance obvi- 111). Thus, Weber, 2006: (Veber, and Bulgaria” with Turkey than co-op- Russia turned to Serbia rather ously desperate because out the “collectivist ethics of Ortho- points eration with Germany, that dogmatically suggests co-operation beyond rational doxy 2018: 165). geopolitical logic” (Jovanović Ajzenhamer, (as seen from after the October Revolution, Weber but also later, analysed the role of Orthodoxy the examples of Russia and Serbia), can learn a country.in political events in this eastern European We his precisely from lot about Weber’s of Orthodoxy interpretation sociological texts. But the political analysis, but of course from his is a rare example of religion that he ob- curiosity is that Orthodoxy served he analysed from the in the context of a state and which ideologies while other reli- point of view of symbiosis with secular gions he mainly studied sui generis, that is, they are independent of specific states. for the development of the social situation in Russia. Orthodoxy extreme- an played Russia Imperial in Church Orthodox Russian The is a therefore Orthodoxy ly important social and political role, and very research of the social real- important component of the entire ity of Russia at the turn of the nineteenth century in the twentieth rightly underlined it.century, In Russia in 1870 there and Weber believers. Catholics (8.9%), Mo- as 70% of Orthodox were as many hammedans, (5.2%), Protestants (3.2%), Judaists (3.2%) and so on. believers were the most Apart from the fact that the Orthodox

Jovanović Ajzenhamer 214 215 edited volumes - - - Weber distinguishes three basic religious attitudes toward Weber the earthly world, that is, to the rescue of the hereafter, and they of the hereafter, the earthly world, that is, to the rescue world (Hinduism and Bud- are the following: the flight from the and rec and Confucianism) to the world (Taoism adapting dhism), - Russia the Ortho that in Imperial it should be noted represented, it social role because important Church played a particularly dox Monarchist state apparatus. The part of the state was practically status, while, on resources and the church with financial provided in regu- norms played an important role the other hand, religious the domain of educa- aspects of social life (primarily in lating many should not forget that the Also, one tion of the population). re- it protected the interests of the emperor, church, given that one of form of donations, and thus became ceived the land in the advocat in imperial Russia. The Church also the largest landowners Orthodoxy: Mystical and Collective-Oriented Christianity on Eastern Max Weber ed for the preservation of the serf status of the peasantry and state the land. The symbiosis between the their attachment to who and the poor status of the lower classes leadership and clergy of by the church would lead to an explosion were also exploited dissatisfaction in the twentieth century (Blagojević, 2015: 60-62). Church, its coop- Orthodox Because of this strong influence of the eration with the authority and the advocacy of collectivist goals it is Emperor and the Church), (with the goal of finally obeying the made not surprising that, based on the Russian example, Weber conclusions about the primary character of Orthodoxy collectivist 145). 1973: (Weber, and Christianity) (Veber, onciling oneself to this world (Judaism the conflict between the 2015: 191). In the first and third cases, perfect the hereafter is, the two worlds is intensified – the more less attractive is the world of man, and therefore salvation is neces- while the Hindu concept of karma re- sary after death. However, duces the ethical contradiction of the two worlds (as the soul cir the Christian conception of the cles through a variety of lives), But Weber’s classification system of the original sin is radicalized. - - science (which studies the and Orthodoxy (Schluchter, 1987: 112). It is (Schluchter, and Orthodoxy 6 But there is another watershed between Protestantism on But there is another watershed between of the above categories, Schluchter positioned Islam in its work as a reli gion that adapts to the world, but also as a religion that opposes the classified be to arguments more many are there that consider We earthly. in another category (for more, see: Jovanovic, 2016a, Jovanovic, 2016b). Since Weber was quite contradictorySince Weber about the positioning of Islam in all  6 the world with the aim of conquering it). In this way, Christianity it). In this way, the world with the aim of conquering science will gradually create has given itself an “own goal” because disappears and remains a new monism in the future – the hereafter 2011). earthly world (Veber, non-magical (or non-religious) It is a on the other. one side and Judaism, Islam and Orthodoxy is, submersion in the col- sense of superiority over the world, that goals against the individual- lectivist acceptance of fate and higher own well-being (Schluchter, ist imperative of struggle for one’s 1987: 112). “The premise of Luther’s revolt against the priesthood ism, Judaism, Islam religions that religions that a distinction between also implies world’s religions opposed to the religions that are life and from the earthly are fleeing Hin - category. The first Western Christianity, world includes earthly includes Protestant the second group Buddhism, while duism and particularly interesting to notice the difference between Western to notice the difference between particularly interesting in Weber’sChristianity and Protestantism believes theory. Weber asceti- religion was divided into the that in medieval Christianity well as the widespread relig- as (in monasteries) cism of “virtuosos” of sin, pri- (who easily receive the forgiveness iosity of the people money for by exchanging though not exclusively, marily, Calvinism, abolish this di- Lutheranism, and especially forgiveness). the pay- a general asceticism, the abolition of vision and demand of the pa- of sins and the decentralization ment for the forgiveness The preaching of predestination leads such ethical tension pal chair. that they will be “saved”, the to climax. Since believers need belief “signs” of predestination – it solution was found in the teaching of in this world deals with is always a success in the call that a believer We- one of these “signs”. and therefore financial gain becomes ber’s, now famous and well-known, theoretical logic implies that is that Calvinism affirms the knowledge of this the basic hypothesis capitalism (success in the world, which on the one hand promotes turn of capital), but, on the other hand,

Jovanović Ajzenhamer 216 217 edited volumes ed however, all similarities however, 7 ism in Islam and “old Christianity” is the importance of giving alms and helping other believers of the same faith. In Islam this is even canoniz , while in Orthodox through the obligatory annual tax, that is, zekat churches it is an optional but desirable form of helping members of the 2015: 197). same religion (Veber, One of the examples that Weber illustrates the significance of collectiv- One of the examples that Weber 

7 with these two religions end there. Orthodoxy is coloured by con- with these two religions end there. Orthodoxy according to Weber’stemplative and mystical, and Islam is, opinion, Judaism to Weber, According determined by the violent holy war. towards individuals stands out because of its rational orientation themselves and their everyday yet the collective ressenti- ethics, and institution of the Church in general was the return of an indi- in general was the of the Church and institution without (sometimes contact with God, position of direct vidual in a of au- mediation even very and interest-based) ethically suspicious the believer Thus, in Protestantism, church persons. thorized who is the only entity to whom the Creator, stands alone before be accountable. The purchase of compassion, the believer should accord- sins and the guarantee of salvation are, the forgiveness of n eth- the essential anomalies of Christia ing to Protestant doctrine, and on indi- Protestantism insists on individualism ics. That is why one both on earth and at the place where vidual responsibility ” (Jovanović,leaves after post mortem 454). Contrary 2016b: to the foundation of ethos, which is an important distinctly individualist Cal- which is a link to the cohabitation between Protestantism, and are reli- and modern capitalism, there vinist ascetic Protestantism The of the collectivity. gions that are oriented to the well-being Jews, according to Weber’s opinion, are interconnected by the on account ressentiment, that is, the collective desire for revenge of wealth and power of their expulsions and unequal distribution glob- Muslims are tied to the uma (the umbrella-like 1952), (Weber, and are obliged to do good deeds to al community of all Muslims) is centred around the concept members of the uma and Orthodoxy took over the con- argues that Orthodoxy of fraternal love. Weber Christian postulates and that cept of collective love from the early mysticism (Jovanović, by 457). Both in Ortho- 2016b: it was marked and in Islam, brotherly love is one of the fundamental values doxy in the development of “seri- of postulates, which is also reflected 2015: 198), ous charitable ethics” (Veber, - We 8 that has its 9 Weber identifies the powerful influence of Orthodoxy as identifies the powerful influence of Orthodoxy Weber Thus, in Orthodoxy, Weber identified the mystical elements mystical elements identified the Weber Thus, in Orthodoxy, pel” (Hajns, 2011: 71). It is about the so-called. “The double sociological character of the Gos- “old Christianity”. often calls Orthodoxy Weber   8 9 consequences both at the social and political level (this we can see consequences both at the social and It is interesting that at the veryin the case of his analysis of Russia). (in Germa- of Europe died, at the other end moment when Tolstoy presentation about Christianity (Das after Trelch’s ny), so- ) at the first meeting of the German Naturrecht stoisch-christliche for the first time in the public, ciological association, Max Weber, presented his conception of “acosmic on the example of Tolstoy, 2014: 200-201) . (Троицкий, love” the development of liberal one of the more important “breaks” for ethic of fraternity implies ideology in Russia because the Orthodox cult of the individual. On the that there is no high evaluation of the success” in the field of poli- other hand, in rejecting the “ethics of he also sees a from below, tics and obedience to what is imposed and the political and social factual synthesis between Orthodoxy positive a be to considered is what “If 1905. after Russia in situation then, since no other value can be an ethical value, the duty is done” ber extends his logic and applies it to the explanation of the ethics and applies it to the explanation of ber extends his logic and the historyof the entire Christianity of division in Christianity conserved believes that Orthodoxy 2018: 74). Weber and (Polke, preserved such as the broad certain elements of old Christianity, Christian original the also but 61), 1998: (Turner, saints of pantheon of collectivity ideal of fraternal love and the highness - the religions of collectivi places in however, ment is what Judaism, 417-419). 1976: ty (Veber, in the and which disappeared part of early Christianity, that were - This sociologi variant of Christianity. Western development of the ethics the difference between cosmic rational cal classic insists on difference love, which lies at the root of the and acosmic irrational in ascetic dogma (which reaches its climax between the egoist In and collectivist, in Orthodoxy. fraternal emotion Protestantism) (1865- the division of Ernst Troeltsch fact, only repeats Weber But, universalism and absolute individualism. 1923) into absolute case, who sees this dichotomy in the Gospel Troeltsch, unlike

Jovanović Ajzenhamer 218 219 edited volumes - - Weber argues that Orthodoxy has not far advanced in the has not far advanced that Orthodoxy argues Weber It is interesting that Russian authors (Zabaev, 2015, Dmi- It is interesting that Russian authors (Zabaev, (unlike other Christian de- of religious ethicsprocess of rationalizing (unlike to a all, Protestantism, but also Catholicism nominations, above notions for Weber’s sociol- one of the key lesser extent). Although defined, in the sphere of reli- is not precisely ogy (rationalization) tion of indicators of the degree of rationaliza gion, one of the basic in a re- is the level of lack of magic elements certain religious ethics ly going into all the details of an extreme ligious dogma. Without ization there is a single direction of rational complex topic (whether permeat how the degree of rationalization at all or more varieties, same biblical sentence takes its effect and is deeply etched not deeply etched not its effect and is sentence takes same biblical entire Russian people: but also in the soul of Tolstoy, only in the 2006: 44). the evil” (Veber, “Do not resist ed different religious ethics, what is the relationship between reli- ethics, what is the relationship between ed different religious to rationalization, etc.),gion and other social domains with regard was a believed that Orthodoxy we will only underline that Weber the process of rationalization religion that did not much advance in 2016: 21-22). (Jovanovic, 2016: 93; Kalberg, 1980: 1145; Троицкий, of his interpretation of Or This conclusion is a logical consequence as a mystical religion. “Therethodoxy Church lives in the Orthodox unforgettable belief that a specific mysticism based on the East’s those special human relationships which brotherly love and charity, (and which seem so the great salvation religions have transfigured these relationships form a way not only to that pallid among us), incidental, but to a knowledge some social effects that are entirely relationship to God” of the meaning of the world, to a mystical as a rule, 144-145). As 1973: we have already said, Weber, (Weber, relates to the works of Leo Tolstoy when speaking of Orthodoxy thus creating a (1828-1910) and Fyodor Dostoevsky (1821-1881), and the “soul of the Russian unique whole between Orthodoxy by Russian literary depicted people” classics in their works. “The is particularly religious, enthusi- Russian soul”, according to Weber, astic, romantic prone, but also ready to surrender to fate without a 2014: 205-206). Троицкий, 1973: 144-145; fight (Weber, for a simplified in- Weber 2017: 73) criticize Головин, 2017; triev, through the analy- terpretation of the “soul of the Russian people” sis of Russian literature of the nineteenth century. In the opinion of ------Weber’s is a country conclusion that Russia with the ideal of . Zabaev considers that,. Zabaev considers entire Russian populus tices of the the at very least, failure of hasty and simplified to attribute the it is too countryliberalization of the towards collec orientation to Russia’s conclusions ethics. Also, drawing such tivity induced by Orthodox as the research of important works such many influenced Weber who Andreas Buss (Buss, 1989a, 1989b) the influential sociologist explained by Weber’s only the development of Orthodoxy logic not neuri- so he also explicated the lack of entrepre in Russia, but doing al spirit in that country, in as well as the authoritarian tendencies 2015: 151). This kind of criti- (Zabaev, the domain of government reconstruc by the authors who deal with the cism is also presented tion of Weber’s Islam, reproaching him, first, thoughts on the for that is, Other religions reductionism in the analysis of all oriental, 1998; Farris, Hinduism, etc.) Islam, Buddhism, (Turner, (Orthodoxy, can add to these criticisms the lack of dealing with Or 2013). We population make in other countries in which the Orthodox thodoxy - as we have seen, We up the majority of the population. Although, connection between Serbia and Rus- ber accentuates the Orthodox of the development of Or sia, he does not enter into the details in Serbia, but also in Greece and other major Orthodox thodoxy countries. Discussion of the nineteenth-centurycollectivity fits into the general trend - Eu social situation in that coun- ropean perspective of the political and try. Between the conservatives and the liberals “the spears were Europe ethos benefits breaking” as to whether Russian collectivist was liber or is, on the contrary, Weber an obstacle to co-operation. al, but also a German nationalist who in the “Russian soul” recog- the German liberal sentiment from the period 1848-1849. nized When he saw that the regime had become “ostensible constitu- 2006: 68), the rhetoric after the overthrow (Veber, tionalism” Ivan Zabaev, the literary writers and philosophers work of Russian Ivan Zabaev, - of the nation and re a romantic view was painted with at that time values and prac of the views, cannot be representative ligion and

Jovanović Ajzenhamer 220 221 edited volumes - - but his approach is a good 10 So, Weber’s should be seen on several levels. study of Russia Even the conclusion that Orthodoxy had influenced a high the conclusion that Orthodoxy Even “spirit of the people”, “souls of the people”, the ethics of the whole com- “souls of the people”, “spirit of the people”, munities, etc. So, therefore, he is most often accused of reductionism (Hajns, 2011: 148). But, you centricism” and “methodological European centricism in should be cautious when assessing the degree of European the work of nineteenth-century because it is necessary thinkers, to bear in mind the general context and academic tradition within which individ uals create. Weber uses the concepts commonly used in social sciences such as the Weber  10 showcase for the sociologist in terms how to access their subject of showcase for the sociologist in terms study – society in its totality. of how Russian Otherness was His texts are another testimony degree of authoritarianism in Russia and the acceptance of a situa- in Russia and the acceptance degree of authoritarianism for in- conciliation with a fate without potential tion such as is, and systematically innovative, although Weber surrection is not overly is cer authors rounded this idea. But what more than most other about Russia became harsh and extremely critical, yet he retained and extremely critical, became harsh about Russia - inclined to de were authentically the Russian people the idea that mocracy testify which, in his opinion, (about of literary the works perverted but that the Russian classics), managed to authorities and to lead Russia into a leverage of power in their hands keep that Thus, Weber’sdownfall of authoritarianism. hypothesis initial original. was determined by collectivism was not the “Russian soul” tainly different and what makes Weber a classic sociologist of great Weber what makes tainly different and country to circle a narrative about a culture, renown is his ability or social parts. While other nation with a holistic puzzle from multiple primarily with one cause, authors explain the situation in Russia of who approaches his subject is one of the few thinkers Weber and pluricausality. study with the demand of holism, processuality did not omit either the class dimen- In his study of Russia, Weber and history, or the geopolitical position sion, the type of power, or the religious dimension. but he did not ignore either the cultural because the last of the above, In this paper we have emphasized important determinants in we consider that this is one of the most explaining Weber’s of the situation in Russia, but interpretation all aspects to be stud- this does not mean that we are exhausting ied, on the contrary! Weber’s conclusions about Russia Certainly, levels controversial, are at many - - In the context of the In the context of the 11 Let’s for a moment get back to the beginning of the de- Let’s for a moment get back to the beginning This principle was also applied in Jovanović, Mentus, 2017.  11 study of the construction of modern nations and identities that of modern nations and identities study of the construction , without cultural struggles Kulturkämpfe could not pass without it is very(Bauman, 2017: 42) to the important to pay attention Weber’s result of research is the of Max Weber. work and activism we should not think of it, own time, and certainly as Bauman one’s the scope of contemporaryreminds us, within social thought, but, with this phenomenon, Weber’sif we want to deal study is indis- and in- provides a serious historical perspective pensable because it activists per intellectuals and political sights into how European ceived the Russian Otherness. On the other hand, the Weber’s the subject of study is ap- study of Russia is a good example of how its principle can be to great proached and how it is researched, and extent beneficial to contemporaryWe- No matter that sociologists. apply the ideal of value neu- ber on the case of Russia failed to fully because he passionately sought for an alliance between trality, some other cases when in this ideal he and Russia (unlike Germany of his insights, and above all, dedication was much closer), many are still the “gold case” and thoroughness in studying the “Russian So, Weber’s- study of Rus standard” in sociological research today. testament,sia is not utilitarian only as a historical but it has its own both for the sociology of theoretical and methodological benefits, politics, and for the sociology of religion. on whether and how we can bate from the beginning of the work is to sepa- that the key read and use the classics today: we believe treat sociological heritage. rate the analytical levels in which we of analytical levels, we will By splitting the classics into a number the nineteenth-century determination to “judge” avoid Bauman’s as if they were contemporary, but we would also succeed thinkers advice that classics are not only for in applying Stinchcombe’s and only servedust covered bookcases curric as part of academic treated and fitted into the construction of a European identity and European identity construction of a fitted into the treated and that is relevant judge it as a study we can certainly not therefore for the contemporary must bear in mind of Russia, but we study to study the historythat we want iden- a European of constructing Russian antipode. tity in relation to the

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Srpska ograd: Službeni glasnik i Beogradski centar za bezbednosnu politiku. standing of Islam as religion of warriors – the implications of Weber’sstanding of Islam as religion of warriors – the implications inter . Glencoe Illinois: The Free Press. The Free . Glencoe Illinois: Max. (1952). Ancient Judaism Weber, on Church, Sect, B.). Socio and Mysticism (eds. Nelson Max. (1973) Max Weber Weber Zabaev, Ivan. (2015). The Economic Ethics of Contemporary Ivan. (2015). The Christiani- Russian Orthodox Zabaev, ’Все мои симпатии Вебер: (2017). „Макс Александрович Головин. Николай, „Русская (2017). как опытное опровержение революция Дмитриев, Тимофей. Константин Вебер как Анти-Толстой“. Евгеньевич. (2014). „Макс Троицкий, Вебера. Москва: Евгеньевич. (2016). Этические идеи Макса Константин Троицкий, društvu. Beograd: In- (2015). Vitalnost religije u (de)sekularizovanom Blagojević, Mirko. . Beograd: Bliblioteka XX vek. (2011). Uvod u Maksa Vebera Hajns, Folker. . Beograd: Dosije studio, Biblioteka Parega. Jaspers, Karl. (2015). Maks Veber (ulo- teorijsku prizmu Maksa Vebera Nastanak islama kroz Jovanović, Nataša. (2016a). individualizma kao osnov shvatanje koncepta Veberovo Jovanović, Nataša. (2016b). Classical roots of contemporary (2017). under Jovanović, Nataša; Mentus, Vladmir. Jovanović Ajzenhamer, Nataša. (2018). Pogled na spoljnopolitičku poziciju Nemačkog Nemačkog na spoljnopolitičku poziciju Nataša. (2018). Pogled Jovanović Ajzenhamer, identiteta. Be- evropskog (2011). Upotrebe Drugog – “Istok” u formiranju Nojman, Iver.

Jovanović Ajzenhamer 224 225 edited volumes - . Zagreb: Globus. nauka društvenih (1989). Metodologija Max. 139. Weber, lishing. . Beograd: Zavod za . Beograd: Zavod o istoriji sociologije ogledi i kontekst: Tekst Mimica, Aljoša. i nastavna sredstva. udžbenike ran Publishing. . Beograd: Prosveta. Maks. (1976). Privreda i društvo, knj.1–2 Veber, glasnik. Maks. (2006). Politički spisi. Beograd: Filip Višnjić i Službeni Veber, . Novi Sad: Mediterran Pub- i duh kapitalizma etika Maks. (2011). Protestantska Veber, . Novi Sad: Mediter religijskih zajednica – tipovi religije Maks. (2015). Sociologija Veber, . Br. 158: 115- 158: . Br. program Treći Subotić, orijentalizam”. Said i “ruski Milan. (2013). Edvard komb, Artur. (1999). Treba li sociolozi da zaborave svoje majke i očeve? u: (prir). u: (prir). i očeve? da zaborave svoje majke li sociolozi Treba (1999). Artur. Stinčkomb, ОЛЬГА СМОЛИНА ОЛЬГА имени Владимира Даля имени Владимира Восточноукраинский университет национальный

Смолина 226 227 edited volumes ------В теме религиозной жизни украинских земель вв., Х-XVII не смотря на значительную степень ее изученности, продолжаютизученности, ее степень значительную на смотря возникать дискуссионные вопросы. Их рассмотрение с - пози позволяет обратить ций внимание культурологии на неосве современныхсвете В лакуны. выявить аспекты, ранее щённые сложных процессов смены цивилизационных и аксиологиче поте не темы данные культуре украинской в ориентиров ских дискуссион- например, актуальности.Так, научной своей ряли ным есть вопрос об экологичности славянского язычества, гармоничных отношениях с природой которую той культуры, христианстваобласти.Обо просчетах этой и в породило, оно ведущейснование монашествароли православии в - позволя совре провоцировании в обвинения последнего от отвести ет менных экологических проблем. Не менее дискуссионным является вопрос о том варианте христианства, былкоторый - При православия. киеворусского специфике о и Русью принят знание базовых отличия образов Христа в византийском и славянском восприятии позволяет выявить (Г.П. Федотов) православия.особенности киеворусского данного региона культуры для определяющими же целом В наиболее оппозиций, бинарных комплекс являлся периода значимыми из были: которых земное – небесное, нацио нальное – религиозное, традиционное – инновационное, раз- их что отметить, Нужно мир. – монастырь чужое, – свое компромисса, плоскости в находилось и искалось решение доказательством противоречия, напряженности смягчения чему выступает, например, отождествление веры и нации, неактуальностьпротиворе церквей, объединения попытка других. ряд и людям к любовью и Богумежду к чия любовью пра киеворусское культура, религиозная слова:Ключевые вославие, украинские земли в Х – XVII вв., бинарные оппо зиции, украинская культура. Аннотация Культурологические проблемы религиоз проблемы Культурологические ной жизни украинских земель в х – XVII земель украинских ной жизни вв. ------Третий этап – личное крещение князя Владимира в 988 князя Владимира в 988 этап – личное крещение Третий Второй этап – крещение киевской княгини Ольги в сере княгини Ольги Второй этап – крещение киевской Традиционно акт крещения Руси,летопис опираясь на Традиционно исто существования На период Руси в украинской Киевской дине Х в., что, непременно, стимулировало миссионерскую дея- стимулировало непременно, дине Х в., что, тельность духовенства христианского и увеличивало число сто новой религии. ронников в водах Днепра по его распоряжению. и крещение киевлян г. что данный значительный факт не упоминается в Интересно, ное свидетельство «Повести с дея- временных лет», связывают тельностью князя Владимира Святославича (внука княгини иметь в виду, необходимо что Однако г. и относят к 988 Ольги) христианизация Руси не была одномоментным явлением. Это этапов. несколько выделить можно был процесс, в котором креще «Аскольдово Первым из них является так называемое ние» в 60-х годах IX в. В данном случае идет о принятии речь христианства во время или сразу киевским князем Аскольдом а также, предполо после на Византию, одного из его походов других частьюжительно, его дружины, купцов и, возможно, представителей общества того времени. Принятие христиан- и элитой государства и всю Русьства позволило с этих главой христианским госупор считать официально (или формально) - дарством, чему имеются подтверждения в ряде иностранных исторических документов (энциклика константинопольского императора Фотия, произведения византийского патриарха Также источников). ряд арабских Константина Багрянородного, есть летописные свидетельства о наличии в Киеве христиан- – св. Ильи, св. Николая. ских храмов до 988 г. рии приходятся значительные изменения в религиозной жизни: изменения в религиозной значительные рии приходятся одной сменяется религия (язычество) традиционная этническая – христианством.из мировых религий Введение христианства в Руси – сложная научная тема, все еще вызывающаяКиевской тема актуальнадискуссии. Данная - воз в связи с процессами эту Рассмотрим тему через ряд культуры. рождения украинской вопросов. культурологических наиболее значимых Основные дискуссионныеОсновные вопросы Руси. культурно-религиозной жизни Киевской

Смолина 228 229 edited volumes - - - В реальности же послеВ реальности же двух первых этапов христианиза- Следующий именно темы: какой дискуссионный вопрос Учитывая эти и другие особенности, а также факт участия ции новая религия не смогла должным образом закрепиться на должным не смогла ции новая религия в силу ряда причин: малочисленностикиеворусских землях местных жречества христиан, языческого сильных позициях инертности В связи с(волхвов), и др. основной массы народа решительные действияэтим потребовались князя Владимира. вариант христианства Руси? Здесь име был введен в Киевской современных ему иностранныхсовременных источниках. тому, Причиной по-видимому,сложившееся было восприятие Руси госу как - дарства, сделавшего в пользу христианства выбор со времен князя Аскольда. ют место следующие византийский (вос а) варианты ответов: православие- образ точно-христианский, по византийскому т.е. цу); из которых разных источников, б) смешанный (наличие Русь черпала христианские кирилло-мефодиевский. идеи; в) обраща- в 959 г. известно, что княгиня Ольга например, Так, представителю Оттону императору лась к германскому І (т.е. западной ветви христианства, при- с просьбой католицизма) А. Колодныйслать в качестве и священников. основ- епископа ного аргумента для образце киев- сомнений в византийском православия ского видит сам обряд крещения киевлян, как он не в храме, одномоментно, описан в летописи: коллективно, тща- уже с замечая, что в данном виде он не согласовывался Х в. мире и принятой к тельно разработанной в христианском пишет: «в Яроцький, 1999). А.Г. Кузьмин (Колодний, практикой Руси сосуществовалиХ – XI вв. в Киевской христиан разные - междуские общины, так или иначе соперничавшие собой. христианствоИначе говоря, раннее древнерусское не было однородным и имело разные истоки своего формирования» 2004). (Кузьмин, в христианизации славян го братьев-миссионеров из греческого Кирилла Философа (в монашестве рода Фессалоники (Солунь) Константин, 885), ряд ученых ок. 827 – 869) и Мефодия (ок. 815 – что веду А. Колодный,(А. Кузьмин, - С. Перевезенцев) считают, щей на Руси была кирилло-мефодиевская традиция в христиан- стве. учитывая особенности «Кирилл и Мефодий, славянского - - - - ориентация на раннее единое христианствоориентация на раннее как идеаль- церкви и веры вообще (будуную форму христианской - христианства,щий раскол в официально произошедший был ощутим уже в IX и Х вв.); 1054 г. признание важного значения идей единства- церквей, ра венства всех народов и веротерпимости; и в разработанных дляславян лексиконе церковном правилах богослужения были совмещены черты разных христианских церквей – восточной, западной, ирланд- но базу составляло и др., византийское арианской ской, православие; общей чертой православного учения в кирилло-мефоди- и оптимистичный его светлый традиции является евской руслу соответствующийхарактер, коренному славянско го мировосприятия.     Каковы же причины того, что именно христианство что именно причины того, же послеКаковы Характерными чертами этой традиции являются следуХарактерными чертами - • • • • Что же касается преобладания прямых западных или вос касается Что же точных влияний на Русь, то, согласно различным летописным точных влияний на Русь, согласно то, Владимир были связаны с ви- и и Ольга, источникам, и Аскольд, традицией. а не с римской зантийской, неоднократных его введений и последующих к язы- возвратов честву оно было Руси? распространилось К тому же в Киевской византий- вписывается в контекст введено по образцу, который назвать следу традиции. Среди важнейших причин можно ской - ющие: ской деятельности и по приглашению местного князя – О.С.) ран- местного деятельности князя – О.С.) по приглашению и ской них христианскиххристианского вариант общин, разработали традицией. названный кирилло-мефодиевской учения, позднее Кирилло-мефодиевская – это особое течение в христи традиция - - славянского учитывает своеобразие мировоз анстве, которое в себе черты различных христианскихзрения и совмещает уче 2004). ний» (Кузьмин, ющие: мировосприятия и наличие в Великой Моравии (куда они были Моравии (куда в Великой и наличие мировосприятия для патриархом миссионер константинопольским направлены

Смолина 230 231 edited volumes - - - возможность на основе единой веры объединения госу объединения основе единой веры на возможность - дарства, состоящего обра- племенных из разрозненных зований; способствоваламодель единобожия укреплению княже власти; ской в том числе более тесных, возможность и династических христианскимисвязей с влиятельными государствами того времени; и относительно самостоятель национальной создание - восточно-христианскойной церкви (согласно ее модели, единовластию); не подчиненной римскому утверждение феодального сословно-имущественного неравенства; контекст; вхождение в мировой культурный общественнойукрепление семьи, повышение уровня морали. южный вектор цивилизационной ориентации Руси, вектор цивилизационной кото южный рый постепенно стал доминирующим (античные города в торговый путьКрыму, «из варяг в греки», значимость и влияние Византии на международной арене, привлека- тельность торгово-экономических связей с ней); получение вероучения и богослужения на родном языке;          : политические • • • • : экономические • • : социально-культурные • • • в теме введения Еще одним дискуссионным моментом христианства Руси является вопрос о потерях и в Киевской в результате приобретениях государства, общества, культуры смены веры. В частности, высказывается мнение, что христиа- - куль низация прекратила существование языческой высокой туры, Действительно, имевшей потенциал развития. киеворус не сложиласьская этническая религия к Х в. еще в имела систему и, возможно, детализированную и законченную перспективы дальнейшего развития. Но таких перспектив не государство, оставаясь оно языческим. имело киеворусское Ведущие были европейские государства того времени уже христианизированы, общение с язычниками на равных при------объявив Новый Завет следующейобъявив Новый Завет ступенью Откровения по сравнению с Ветхим Заветом, христианство породило идею прогресса, то есть, погони за новинками и усовер при- шенствованиями, в процессе чего эксплуатируется рода; христианство отрицает са- слишком антропоцентрично, моценность природы, оставляя ей лишь роль простран- ства для оттачивания качеств; человеческих моральных отвергнув анимизм, христианство объявило природу не одушевленной, способствовало тем самым ее изучению, - эксплуата развитию естественных наук, и, в результате, проблем. ции природы, появлению экологических    • • • Вместепервых крити- с тем нужно отметить, что один из Также в данном контексте дискутируется в данном контексте об эколо вопрос Также гичности язычества, и гармоничных отношениях с природой его просчетах христианства в этой области.- Обвинения в адрес хри стианства, в целом, заключаются в следующем: ков христианства в этом отношении, Л. Уайт, обвинял, преиму- христианстваков в этом отношении, Л. Уайт, вери- щественно, а не восточное западное, христианство: «Греки ли, что грех – это слепота следует разума и что спасение искать во внутреннем то есть в сфере чи- просвещении и в ортодоксии, стого- мышления. Латиняне иначе решали вопрос – они понима спасение искали вли, что грех – это нравственное поэтому зло, правильном поведении. Восточная теология была интеллектуа - святой созер листична, волюнтаристична. западная – Греческий цал, западный действовал. Втягивание христианства в покоре ние природы должно было легче проявиться в западной 1990, с. 197). атмосфере» (Уайт, - Та в соответствиизнавалось, их идеологией, невозможным. с Русь,ким образом христианство, не приняв бы на оказалась истории. Что касается политической европейской обочине язычества,- с ним, продол на борьбу Церкви несмотря то оно, жало существовать, в христианство, проникая в влияя на него системе специфически окра- народных верований, обрядов, вариант православия.шивая киеворусский - Это явление полу чило название двоеверия.

Смолина 232 233 edited volumes ------Принятие Киевской Русью христианстваПринятие Киевской стало стимулом Православие стало надежной опорой для цен- создания что Книга, СловоВ силу того, и произнесен- написанное Представляется этих от одной из причин вероятным, что личий является решающее влияние монашества решающее личий является на православ- право интереса и обрядовость.ную догматику Сфера коренного человека и путьславия этомего достижения. На – обожение многоступенчатом духовном пути и вопросы природоохраны пространствокак входят органично природопользования прило совершенствующихся личностныхжения качеств человека. Но православие иначе не станут, никогда самоцелью эти вопросы Духовноепотеряет свою специфику. совершенствование чело спасения). как условиевека понимается здесь (т. е. выживания Природа в православииявляется своеобразным «неодушевлен - ным ближним». Если в ее западноевро христианская культура образом повлияла на возник варианте определенным пейском то эта критика проблем, экологических новение современных православного мона- быть отнесена к культуре никак не может образом, православие в силу решающей роли вшества. Таким православного культуры обрядовой практике и его догматике «соучаствую рассматриваться как фактор, монашества не может проблем. щий» в появлении современных экологических культурно-эстемощных изменений в социально-политической, государства мировоззрении и в жизни киеворусского тической благодаря православиюего граждан. произошло смещение Так, на внутренний,акцентов в восприятии человека с внешнего ут вердилась идея равенства но всех людей перед Богом. В рамках вого вероучения решительно осуждалось от убийство, жестокое ношение к слабым, рабам и бедным, запрещалось повышался статусмногоженство, в обществе. Благода- женщины ря наличию таинства человека Киевской исповеди в сознание Руси внедрялось требование самоанализа, рефлексии. трализованного государства, утверждения единовластия киев- князя. Принятие христианстваского способствовало возраста- нию международного авторитета Руси, превращению ее в полноценный субъект международного права. При этом Русь не попала в политическую зависимость от Византии. ное, являются важной составляющей вероуче христианского ------Таким образом, введение христианства образом, Руси в Киевской Таким ванной прослойки общества были, прежде и учителями всего, духовные лица. Посредством книг на- переводных привозимых усвоения Русьючинается процесс цивилизационных достиже ний античности восприя- христианское (преломленных через развитие собственной Это стимулирует средневековья. и тие) литературы.древнерусской интенсивному храмово Благодаря строительствуму и монастырскому развиваются новые для Руси искусства: виды и жанры архитектура, живопись (в виде ряд видов декоративно-приклад иконописи), - фрески, мозаики, ного искусства эмаль, скань, чернь, – лицевое шитье, роспись, и др. зернь, филигрань и прогрессивным явлением. безусловно, было, положительным не менее, православие на Руси, по сравнению с византий- Тем - тра ским, имело ряд особенностей. в византийской Например, Христа-Вседержителя, образ Небесного диции был укоренен а в православии периода – образ уни- Царя и Судьи, киевского – умале Христа (от греч. «кенозис» или «кенотического» женного упрощение, добровольное само-понижение в ние, уничижение, социальном статусе, бедность, отсутствие дерзости и гордости). Это различие «базовых» образов Христа привело к дальнейшим право украинского изменениям в восприятии, в «философии» славия. ограничивалось мило типе милосердие В византийском христианствестыней, к милосердию присое а в «кенотическом» типа Смирение византийского диняется сомоуничижение. основывалось на строгом самым утвержде соблюдении, и тем типе монах, соподчинения. В кенотическом нии, иерархического перед вышестоящими, но исвященник смиряет себя не только при этом он оставля- перед низшими чинами общества. Однако быть требова- на практике) ет за собой право (и использует его тельным, суровым общества, к высшим членам обращаться к силой, призывая к справедливостиним с властной пророческой игумен(например, Киево-Печерского монастыря Феодосий). тип восприятия христианстваСледовательно, кенотический раз- рушает иерархию. ния, на Руси сталораз- распространятся Школы образование. церквах, при приходских создаются личного уровня монастырях. соборах, архиерейских Представителями образо

Смолина 234 235 edited volumes - - - -

наличие двоеверия (совмещение и местами глубокое (совмещение и местаминаличие двоеверия глубокое православиявзаимное проникновение и язычества); кенотичность; духовнойнапряженность жизни не между плотью и ду- а междухом, двумя состояниями плоти – падшей и пре ображенной; явлений мистицизмаредкость и созерцательности; неактуальность противоречия между любовью к Богу и любовью к людям; - характер эсхатологических (не ожи ожиданий светлый но чаяние вечной жизни); Суда, дание Страшного самостоятельная, непосредственная, творческая интер претация Евангелия; равнодушие святых дев, исключительный к почитанию Материнства; священного или божественного культ но и монашеского, не только признание возможности пути 2014). мирского к спасению (Смолина,          В целом можно выделить следующие выделить В целом можно отличительные • • • Для послушания типа основой византийского церкви яв- • • • • • • РусиИсторические XII – XIII вв. оказа- события в Киевской стью, взаимная обязан- как и воспринимается милосердием ность, уступчивость. подходе покаяния мотивом В византийском – стремлениебыл, опять-таки, страх, к совер а в древнерусском шенству 2001, с. 349-350). Христа по образу (Федотов, варианта православия черты киеворусского домонгольского периода: Проблемы культурно-религиозной ляется страх, а кенотический тип послушанияляется страх, а кенотический крото питается XVII XIV – жизни Украины вв. жизнь. Послели значительное влияние на ее религиозную на- центр государственной шествия Киева в 1240 г. Батыя и падения которое княжество, жизни переместился в Галицко-Волынское еще 100 лет поддерживало традиции Киевской на протяжении кафедра ми- Руси, в том числе сфере. Однако и в религиозной ------В 1413 г. был принят так называемый Городельский акт, акт, был принят так называемый Городельский В 1413 г. Дополнительные различия в порядок отправления религи- После вхождения Галицко-Волынского княжества в состав княжества в После вхождения Галицко-Волынского новываются многочисленные францисканские доминиканские, - созда монастыри, сюда отправляются католические епископы, ются соответствующие Наиболее обеспеченные слои приходы. чувствовать общества, себя равными с такими желая литовского представителями в католицизм. Фактиче же Польши, переходят Рима деятельность ски это была прозелитическая католического православной территории. на изначально (или уже) и взаимным претензи- начало расколу фактически положивший ям между и православными католиками на данной территории. документу, равные с поляками права имели лишь те Согласно католицизм, а приняли государства, которые жители литовского не схизматикиправославных, (так католики называли «схизма» внеоднократно, позже Однако и не язычники. от греч. – раскол) - под влиянием гражданского неудов 1433, 1434, 1443, 1447 гг., общества, сложной раскола внешнеполити- летворения, угрозы было заменено утвержде ситуации это положение ческой и пр. и православных.нием о равных правах католиков Вместе с тем, это были в большей степени декларации, а на уровне практиче ски-государственномсоциально-бытовоми православные по не лучили равных прав с теми, кто принял католицизм. и православных обрядов католиков были внесены с введе озных XIII нового календаря, получившего Григорием папой нием в 1582 г. трополита Киевского находилась не в Галиции, а севернее: в а севернее: не в Галиции, находилась Киевского трополита безопасности Киевский и митрополит из соображений 1299 г. всея Руси во Владимир-на-Клязьме, переехал в а его преемник – в Москву. 1325 г. православие княжества Литовского продолжало оста- Великого ваться государственной Литовцы, будучи религией. язычниками, воспринимали православие, высокую сту так сказать, как более - и сами за- с уважением развития, относились пень религиозного частую крестились. Ситуация начинает существенно меняться Династический брак после заключения1385 г. унии в Кревской Ядвиги привел к королевы князя Ягайла и польской литовского интенсивному распространению католицизма на землях Литвы и Руси, как ее части. восточных По решению Рима на ос землях

Смолина 236 237 edited volumes ------славного мира – турецкими войсками в 1453 г., а также славного мира – турецкими войсками в 1453 г., последующие завоевания ими таких православных госу- сильно ослабили дарств Греция, как Сербия, Болгария, православияпозиции ветви христианства; как славных прово церквей и населения, но тем не менее, в рядах православных;цировало раскол захват и разрушение Константинополя – столицы право заключение в 1439 г. междузаключение Константинопольским- па в 1439 г. - Римским так называемой Флорентий и папой триархом об объединении православной и унии – соглашения ской догматическими и церквей с большими католической статусными уступками со стороны- православия. Согла поместных право шение не нашло поддержки у глав   • В 1569 г. состоялась Поль- Люблинская уния, объединение В 1569 г. • название Григорианского. Это привело к сдвигу Это привело вперед на 13 дней Григорианского. название сравнению с преж по праздников церковных дат празднования ним, Юлианским календарем. Последствиями нововведе ним, Юлианским такого - догматико-теорети во-первых,ния были, только еще большие, не междуческие, но и обрядово-практические отличия католиками и православными; во-вторых, насильственные действия администра- ции по переходу православ на новый календарь, дискриминация - православной возмущение ных верующих; в-третьих, обществен- Батория (годы Стефана короля ности. польского Это вынудило - издать ряд грамот (1584-1586) с заверения правления 1575-1586) ми об отсутствии необходимости для православной церкви пере 1994). календарь (Крижанівській, Плохій, на новый ходить княжеств (включая и Литовского принадлежащиеского ему зем- Руси) Посполитую. в государство Объе ли бывшей Киевской Речь пор одного короля, динение подразумевало наличие с этих и сената и, по умолчанию,единого органа управления – сейма документе снова в объединительном И хотя единую религию. свобод право были даны заверения о даровании религиозных последующиеславному все же населению, исторические собы- тия привели к забвению властями этого обещания. Следует заме втить, что сама православная в этот период находилась церковь причин. привел ряд объективных состоянии кризиса, к которому следующие:Среди наиболее значимых нужно назвать ------отсутствие у православныхсоответству и необходимых - просветительских ющих времени образовательных и учреждений образовательной дея- фоне широкой на тельности католических орденов – иезуитов, бернар динцев и др. двойственность положения главы православной церквидвойственность главы положения и всея Руси зем- киеворусских на Киевского митрополита кня- из Киева в Московское его резиденции лях: перенос жество состоялся еговека, а территория еще в к. XIII правления (собственно при митрополия) находилась Литов- княжестве этом в другом государстве – Великом ском; на Ки- митрополии Пием II Киевской разделение папой что в условиях падения в 1458 г., евскую и Московскую Константинополя и других православных государств, от сутствия власти Киева, способствовало у политической рели- митрополии к католическим обращению Киевской гиозно-политическим влияниям; должно князем высших церковных практика дарения стей за деньги или особые перед собой заслуги людям, к монашеству, но и к не имевшим отношения не только православными мона- епархиями, церкви. В результате стырями зачастую и приходами управляли люди, жиз- не в духовно-богослов лежал ненный интерес которых - а в чисто что приводило к меркантильной сфере, ской, авторитета снижению жизни, деградации церковной православной церкви; политики ватиканского активизация прозелитической престола на восточных землях; привлекательность католицизма с его социальными и статусными приводила к уходу возможностями право из славия наиболее обеспеченных слоев об украинского щества того времени;      • • • • • •  Эти и ряд других факторов явились причинами следующе го важнейшего события в религиозной жизни наших земель техго важнейшего события в религиозной православной Киевской митрополии лет – решения иерархов Луцко Ипатия Потия, епископа Владимиро-Волынского епископа

Смолина 238 239 edited volumes ------Следует особо подчеркнуть, что в условиях отсутствия го Подписание Брестской унии, подготовка которой шла унии, подготовка которой Подписание Брестской привел к фактиче митрополита в унию Киевского Переход скому обезглавливанию Православной церкви на украинских зем- обезглавливанию скому - лях. В защиту и беском православия однозначно как веры предков промиссно выступило с гетманом казачество во главе украинское иерусалимский па- Петром Конашевичем-Сагайдачным. В 1620 г. казачества и охране Феофан при поддержке посвятил в сантриарх чего была в результате Иова Борецкого, митрополита Киевского православия. украинского иерархия возобновлена сударственности населе большинства в сознании украинского го Кирилла Терлецкого, а также Киевского самого митрополита Терлецкого, го Кирилла церко с римо-католической об объединении Рогозы Михаила вью. Основными условиямивью. вос сохранение объединения были литургического и наличия наряду обряда точнохристианского с духовенства. женатого) о присое Акт монахами также белого (т.е. Бре утвержден а в г. на соборе в 1595 г., динении был подписан не было поддержано Это решение православным на- сте в 1596 г. и большей частьюселением, казаками духовенства. Так, в Брестеодновременно с униатским, состоялся альтернативный Константино экзарх возглавляли православный который собор, Бала- Львовский Гедеон епископы Никифор, патриарха польского Михайло Копыстенський,бан и Перемышльский а также князь унию и подтвердил вер Собор отверг Константин Острожский. ность патриарху. Константинопольскому обсуждения, народного без широкого практически тайно, приве междуло не к разрешению противоречий католиками и право славными еще одной на украинских землях, а к возникновению От Римо-Католиче Греко-Католической. церкви – Украинской православная литургическая церкви ее отличает обряд- ской священства,ность, богослужение наличие женатого на родном более фунда- От Православной церкви она отличается зыке. же - как един признанием авторитета папы Римского ментально: христианственного и наследника главы апостола Петра, призна- непогрешимостинием ряда католических догматов (о папы в зачатии Анной Девывопросах веры, филиокве, о непорочном обрядом причастияМарии и др.), на пресном хлебе, запретом причастия детей до 7-12 лет и др. ------

постоянная ханства агрессия со стороны и Крымского Турции; усиление господствующими слоями По общества Речи сполитой социального, национального и религиозного сполитой социального, гнета; поиск новых земель, наделенных значительными при- родными богатствами. в)  в) а) дискриминационная политика Речи Посполитой; политика Речи дискриминационная а) б)  г)  Одним из последствийОдним было массовое пе унии Брестской реселение украинского народа на восток, народа так называе на земли реселение украинского после поля». Эта территория мого «Дикого ее заселения украин- илицами получила название Слобожанщина. (Слобожанщина Слободская название восточной – историческое Украина части включала- которая Харьков территории современных Украины, областей и частич Украины Луганской - Донецкой, Сумской, ской, областей Российской и Воронежской Курской но Белгородской, насе востокФедерации). Причинами миграции на украинского ления были: но было чувствовать себя украинцем (Огієнко, 1993, с. 121). но было чувствовать себя украинцем (Огієнко, широкомасштабных понимание явилось причиной Именно такое выступлений унии во время крестьянских против восстаний в XVII Бог в. и Освободительной войны под руководством 30-х гг. православие Борьба за стала в 1648-1657 гг. дана Хмельницкого смыслом деятельности Киевско главным братств – Львовского, по явилась основным содержанием братских школ, Луцкого, го, литературы.лемической строительства Значение монастырского Украины для Слободской культуры ния православная вера отождествлялась с принадлежностью к Смена православия нации. украинской рав- католицизм была на перестать словам полонизации. По носильна быть И. Огиенко, православным и перестать самым, что стало украин- быть тем же жизни. национальной стала украинской центром цем. Церковь дляВидя различные препоны ин- своего развития, украинцы как к единой институции, к церкви стинктивно мож тянулись где

Смолина 240 241 edited volumes ------Следует приводили также данные причины отметить, что Переселение осуществлялось целыми семьями, массово, В условиях Слобожанщины каждое поселение компактное к увеличению в народе привлекательности Московии как един- как в народе привлекательностик увеличению Московии ственного православного то время независимого в государства. так и духов низы, как светские, «все - И. Огиенко, По выражению бы религиозного хотя к православному где ные, тянулись царю, бы в праздник не заставляют хотя работать. Верхи где гнета нет, украинские, проникнутые духомже шляхетским и обычаями, бо ялись той Москвы, потому что там бы они не имели тех прав, ка- потому что там бы они не имели тех ялись той Москвы, 1993, с. 162). (Огієнко, кие имели в Польше» казачества. и при охране под руководством С собой переселенцы имущество, а также разбирали и грузилибрали все возможное цер иконы, деревянные церкви, везли колокола, свои на возы жизни на новых тер Важным фактом религиозной книги. ковные риториях было основание монастырей. слобо Ряд основанных жанских монастырей явились местом поселения монахов, Так, на Западной Украине. бежавших из разоренных обителей монахи Ксе И. Дзинковского полковника пришедшие с войском на берегу пещеру выкопали Дона, что нофонт и Иоасаф в 1652 г. монастыря.- Од послужило Успенского началом Дивногорского по течению километрах ниже новременно с ним, в нескольких пещерный Преображенский Дона, был основан Шатрищегорский монастырь. первых переселенцев на земли Дико Среди мужской Тяс монастыря, что на реке го поля были и монахи Лебединского они основали Благовещенский монастырь на горе мине. В 1654 г. после постройки собора, стал нового Ахтырь, с 1724 г., который именоваться Ахтырским Троицким. местностиукраинцев, пришедших из определенной и имевших об оставленнойсвои обычаи, традиции и воспоминания родине, - стремилось полков иметь и свой монастырь на новом месте. Так, из-под Острога вышедший на Волыни с тыся- ник И. Дзинковский, го в основанном им же и всем имуществом, в 1663 г. чью казаков обителей одну из первых женских открыл роде Острогожске пол- (Пятницкий) монастырь. Сумской Слобожанщины – Успенский был основателем и щедрым ктитором Кондратьев Герасим ковник сразу двух Успенского монастырей(жертвователем) – Сумского (от Предтечева женского и Сумского (открыт в 1658 г.) мужского ------Всего на землях Слобожанщины в течение XVII – первой при- переселенцам В силу масштабности задач, которые В условиях Слобод военного пограничья, каким являлась - История сохранила факты, когда сами основатели слобо История факты, когда сохранила - Ку в 1673 г. был основан полка Харьковского Казаками жанских монастырей старшины – представители – при- казацкой - нимали постриг полков игуменами. и были в них первыми Так, основал в г. Краснокутске г. 1673 ник Иван Штепа около и был первым настоятелем, аПетропавловский монастырь, где Думеченко был игуменом соб в сотник Василий Григорьевич монастыре период (открыт в Покровском ственном Сеннянском Это явление отражало общую для духов украинской - до 1682 г.). рассматриваемого периода тенденцию приорите ной культуры та духовного над материальным. половины XVIII основано вв. украинскими переселенцами было более 20 православных монастырей. решать на новом месте,ходилось слобожанские монастыри яв- лялись не замкнутыми организациями, а были религиозными с местнойсвязаны многогранными отношениями территорией. в XVIIская Украина основными – первой половине XVIII веков, функциями монастырей было участие в обороне края и его коло государ роль наблюдательного пункта Московского низация. Так, военная располагалась ства играл Святогорский монастырь, где «сторожа». Здесь постоянно «служилые находились люди», по три человека из Рыльска и Путивля. Передвигаясь вдоль Донца и против Святых гор», они собирали сведения о«укрываясь в луке Кроме количестве. направлении их движения, намерениях татар, «на Крымской находилась и сами монахи, обитель которых того, вателей имена известных людей на Слобожанщине – это харь- (?–1691), Донец-Захаржевский Григорий полковник ковский судья полковой мещанин Лонгин Федорович, житель Харькова, представитель Видный Клочко. своего времени – род- Тимофей ственник Васильевич – открыл гетмана Самойловича Михаил Лебединско Михайловке в своем имении между 1680 и 1685 гг. пустынь.го уезда Предтечеву - Змиевский Никола был открыт гг. В начале 1660-х г.). крыт в 1687 евский монастырь, Казацким. названный монастырь. его первых жертво Среди Преображенский ряжский

Смолина 242 243 edited volumes ------Так, Харьковский Покровский монастырь после Харьковский открытия наТак, Роль обителей в колонизации края осуществлялась обителей в колонизации путемРоль Общность происхождения, роли, кото той исторической рую монастыри играли в жизни Слободского края, естественно, накладывали печать, формировали на жизнь обителей свою объединяющие их общие черты, составляющие особенности мо менее, каждый тем не региона. Но, слобо культуры настырской хо жанский монастырь имел свое «лицо» – историю, экономику, В деятельности ряда зяйство, традиции и авторитет. монастырей, наряду перечисленными, с уже выделяются функ назвать «профилирующими» в жизни оби- можно ции, которые 2016). тели (Смолина, становится коллегиума его территории Славяно-Греко-Латинского центром просвещения как на Слобожанщине, так и всей Украине. в 1759–1760-х годах пре коллегиуме Известно, что в Харьковском Г. С. Сковорода. поэт подавал выдающийся украинский философ, монастырьКроме того, в нижнем выполнял функцию усыпальницы: собора в фамильных скле храме Покровского Трехсвятительском стороне», неволи пленни- бежавших из были, принимая обязаны инфор и важную приход» их «про татарский расспрашивать ков, мацию передавать в Белгород (Святогорская общежительная, (Святогорская в Белгород мацию передавать 1994, c. 21). Эти обязанности, состоя монахов делали фактически, - щими на государственной службе. Свято Об оборонной функции году 1724 в монастыв Так, оружия. - здесь наличие и говорит горья с. 223), ядер и 20 ручниц (Зверинский, 1890, ре была 1 пушка, 30 а в 1758 году 3 медных и 1 чугунная управ- уже с которыми пушки, общежительная, 1994, (Святогорская Иаков лялся монах-пушкарь c. 12). пушки имелись и в других монастырях: В указанный период c. 38), их было четыре (Багалій, 1990, в Змиев- в Дивногорском c. 91). 1916, жалованья» (Фомин, «государева – две, ском подданнымиосвоения и заселения прилегающих земель. Некото рые монастыри Слобожанщины были наделены или приобрели за угодья. Наиболее крупныеденьги довольно обширные земельные Ах- наделы в XVIII Змиевский, Куряжский, имели Святогорский, веке Покровский монасты- и Харьковский Успенский тырский, Сумской опасность нападения татарри. Во второй половине XVIII века, когда снижается и функция обороны перестает быть актуальной, они по развития собственноголучают возможность хозяйства. ------Однако наибольшим авторитетом обладал древнейший в Однако Из-за недостатка информации сейчас не представляется - преобладание «земного» над «небесным» в культу Такое Находившийся вблизи Харькова Куряжский монастырь в Куряжский вблизи Харькова Находившийся типичную для отметить Необходимо монастырей вообще, рянской пустыни. Построеннаярянской месте на явления Озерянской Матери, она играла роль хранилища или террито Божией иконы рии пребывания этого местночтимого образа. крае Святогорский монастырь. О влиянии этой обители красноре что ряд монастырей, как древних, так и осно чиво говорит тот факт, имели устав ванных в ХІХ веке, по образцу устава Святогорья. Сре Ряснянский, Высочиновский, Спасов монастыри. ди них Куряжский, функции других мона- определить профилирующие возможным стырей лишь от края рассматриваемого периода. Необходимо центра – – религиозного метить, что и свое основное назначение такие обители как Чугуевская Аркадиевская и Владимирская, пустыни, и Вольновский мона- Шатрищегорский Гороховатская XVIIIстыри пре века выполняли не в полной мере. Этому в конце пятствовало недостаточное и братии в иеромонахов количество закрытия. Среди других при- них, что явилось одной из причин их необходимость обосновывалась последовавшейчин, которыми преобладание материаль- реформы, называлось монастырской ных интересов над духовнымии, как следствие, в жизни монахов забвение ими дела благотворительности и милосердия. Как от мечал Д. И. Багалей, в XVIII монастыри веке более всего начали заботиться о собственном и материальном достатке и хозяйстве забыли свои высокие христианские заветы» (Багалій, 1990, c. 38). ре монашества было порождено реалиями XVIII века, сменой пах были похоронены члены известнейших фамилий Слободскогопохоронены пах были а также видные архиереи. Донец-Захаржевских, края – Квиток, центра. XVIII70–80-х годах культурного приобретает роль века Этому способствовала деятельность и личные качества настоя- уровень обра- Наркисса Квитки. Его высокий теля архимандрита и духовнойзованности, опыт светской жизни широкая эрудиция, монастырь местом паломничества элитыделали Куряжский не только насыщенную Слободского Особую атмосферу, края. создавало но и эстетическимирелигиозными, впечатлениями, богатство храмовой утвари праздничных служб. и великолепие но единственную среди обителей Слобожанщины функцию Озе

Смолина 244 245 edited volumes - - - - цивилизационную ориентацию государства и населения; и с природнымотношения народа с другими народами окружением; отождествляласьнациональную идентичность, которая с религиозной; вектор расселения народа и распространение украин- традиционности на новые земли; ской ведущуютрадиционно значимую, роль монашества в на- культуре. циональной религиозной      • • • • • региона данного периодаОпределяющими для культуры Таким образом, следует образом, Таким акцентировать на значимости ре лигиозного фактора в культуре украинских земель в Х-XVII вв. С украинских земель в Х-XVII фактора в культуре лигиозного особенности региона наложили другой стороны, культурные свой отпечаток на само православие, было принято и которое «западном» или «восточформировалось не в рафинированном - «кирилло-мефодиевском». ном» варианте, но специфическом Этот тип православия определял: - наиболее значительны оппозиций, бинарных являлся комплекс были: земное – небесное, национальное – религи- ми из которых монастырь традиционное – инновационное, свое – чужое, озное, несмотря на все сложности- Нужно отметить, что, – мир. и колли компро в плоскости зии, их разрешение искалось и находилось культурных ориентиров. Проблемы как всей цивилизации, так и как всей цивилизации, ориентиров. Проблемы культурных XVIII человека век стремилсяотдельного решать не усиленной Ценности а просвещением. молитвой, - лежали вне рели эпохи духовность светская гии, формировалась эпохи Церковь хотя и, участиеПросвещения принимала в государственном строитель- Европы), но от Западной отличие империи (в стве Российской из государственныхлишь на правах одного институтов. Из бла- готворительной деятельности монастыря ее ре выхолащивался Вывод лигиозный смысл,лигиозный привело к неправильному разрешению что монашества и к последующемуантиномий культуры ослабле этих христианскихнию и частичному сообществ. уничтожению - - - http:// о православных монастырях в Российской империи, Санкт-Петербург: о православных империи, Санкт-Петербург: монастырях в Российской тип. В. Безобразова. «Знання» КОО. Київ: Товариство П.Л. Яроцького, Київ: Либідь. Україні, пустыни. Переиздание Святогорской раза: монография, Северодонецк: изд-во ВНУ им. В. Даля. раза: монография, Северодонецк: изд-во ВНУ наук. зб. Актуальні культури: історії, проблеми теорії та практики художньої і мистецтв, Київ, Вип. 33, 243–251. кадрів культури Нац. акад. кер. пр., SAM, & SAM МАРТИС вв., Москва: Ч. 1. Христианство Руси Х–ХIII Киевской odinblago.ru/filosofiya/fedotov/fedotov_russkaya_relig/ тип. Епарх. ческий очерк), Харьков: проблемы и общечеловеческие ценности, Москва: Прогресс, 188–203. Історія посібник. (1999). за ред А.М. Колодного, Навчальний релігії в Україні: С.М. (1994). Плохій, Крижанівський, О.П.; Історія церкви та релігійної думки в (2004). Крещение Руси, Москва, С. 16. Кузьмин А.Г. церква, Київ: Україна. І.І. (1993). Українська Огієнко, Бахметева; пустынь. (1994). Москва: Тип. Святогорская общежительная Успенская об (2016). Монастыри Слобожанщины: художественного динамика Смолина, О.О. Литература Багалій, Д.І. (1990). Історія Харків: Основа. Слобідської України, (1890). Материал для исследования историко-топографического Зверинский. В.В. дям, взаимодействие и взаимовлияние светской и духовнойдям, взаимодействие светской и взаимовлияние вла- сти Актуальность и др. подхода и поныне. Курс сохраняется такого в непростых желателен ус противоречий весьма на сглаживание общества. жизни современного украинского ловиях религиозной мисса, смягчения напряженности противоречия, что также противоречия, напряженности мисса, смягчения лежит в русле особенностей- менталитета. Доказатель национального утверждениюством такому отождествлениеявляется, например, церквей, неакту объединения попытка - в культуре, веры и нации альность противоречия между любовью к Богу к лю и любовью Смоліна, О.О. (2014). Особливості культури українського православного українського чернецтва, (2014). Особливості культури Смоліна, О.О. Русская религиозность. Т. 10. сочинений. В 12 т. (2001). Собрание Федотов, Г.П. - края (историко-археологи древности Харьковского Фомин. П. (2016). Церковные кризиса, Глобальные нашего экологического Л. (1990). Исторические корни Уайт,

Смолина 246 247 edited volumes - - - thodoxy. Recognition thodoxy. of the difference the in Christ of images basic the between - (G.P. Fe perceptions Slavic and Byzantine dotov) it makes possible to identify the peculiarities of Kyiv Orthodoxy. Overall, a set of binary oppositions was the determining factor for the culture of the region in this period, the most signif heavenly, - terrestrial were: which of icant national - religious, traditional - - innova tive, own - alien, monastery - world. It should be noted that their resolution was sought and was in the plane of compro- contra- the of tension the softening mise, of identification the example, for diction, unite to attempt the nation, the and faith contradic the of irrelevance the churches, tion between love of God and love for people, etc. : religious culture, Keywords Kyiv Ortho- centuries, XVII - X in lands Ukrainian doxy, binary oppositions, Ukrainian culture. clude clude it from the charge of provocation of modern environmental problems. No less controversial is the question of the accepted was that Christianity of version by Rus’ and the specifics of the Kyiv Or In In the theme of the religious life of the Ukrainian lands of the 10th-17th centu- degree of its ries, despite a significant study, discussion questions continue to stand- the from consideration Their arise. possible it makes Studies Cultural of point to pay attention to previously unseen aspects, to reveal gaps. In the light of modern complex processes of changing in landmarks axiological and civilizational Ukrainian culture, these topics have not lost their scientific relevance. Therefore, for example, there is a debatable - ques tion about the ecology of Slavic pagan- nature the with relations harmonious ism, of the culture that it gave birth, and the area. this in Christianity of miscalculations The justification of the leading role of monasticism in Orthodoxy allows to ex- Abstract Olga Smolina National University East Ukrainian V. Dahl OF PROBLEMS CULTUROLOGICAL UKRAINIAN LAND RELIGIOUS LIFE IN THE X - XVII VLADIMIR MENTUS Institute of Social Sciences, Belgrade of Social Sciences, Institute

Mentus 248 249 edited volumes - - ountries C uropean uropean E atisfaction inatisfaction S ife ife eveloped eveloped D In this paper the relationship between religiosity and life satis- In this paper the relationship countries is ex- developed European faction in economically from the last round of the European amined. The data come Social Survey, opportunity to from 2016. This data gives an religiosity, religiosity – self-rating three dimensions of analyze frequency of attendance of religious services spe- apart from cial occasions, and frequency reli- of praying apart from at gious services. hand, life satisfaction data is pro- On the other scale. The data from vided using the single-item self-rating devel- more than 22,000 respondents from 12 economically indicated veryoped European countries weak relationship be- satisfac tween all examined religiosity dimensions and life lack of tion. In the discussion, possible explanations for – in the relationship between these variables are provided in economically first place by examining existing evidence that for individu- developed societies religion has little importance al well-being. secularization, Europe, satisfaction, : religiosity, life Keywords cross-section There has been much prior research on association be- Religiosity is a behavioural and psychological phenomenon phenomenon Religiosity is a behavioural and psychological that could be defined as the degree to which beliefs in specific re- that could be defined as the degree practiced by an individual ligious values and ideals are held and a and Akarsu, 2016). To 1990, p. 27, as cited in: Yeniaras (Delener, large degree it shapes individual behaviour as well as cognitive and Akar judgmental processes such as life satisfaction (Yeniaras su, ibid). tween religiosity and different measures of well-being, and vast Introduction Abstract Religiosity and L Religiosity economically economically Strong and repeated evidence indicates that religiosity has has evidence indicates that religiosity Strong and repeated possible explanations for such results. First, There are many - between re positive association these reported some majority of affect or some happiness, positive life satisfaction, ligiosity and One of the (Johnson et al., 2008). of well-being other measure is conducted about these relations reviews most comprehensive at least 2012). According to him, by mid-2010, (Koenig, by Koenig rela- studies had examined these 326 quantitative peer-reviewed relation- 256 (79%) found significant positive tionships. Of those, rela- (<1%) reported a significant negative ship. Only three studies the 120 studies with the highest of tionship. Similarly, 98 scale), (7 or higher in quality on the 0–10 methodological rigor a neg- relationship, and only one reported (82%) reported positive ative relationship. in nearly everybeneficial effects and poli- aspect of social concern 2006; Vladisavljević and Mentus 2018; Mentus, 2017). cy (Fagan, the available data clearly indicate that religiosity is as- Specifically, health, higher levels physical sociated with: greater longevity and quality of life, higher levels of well-being and happiness, perceived and coping skills, optimism, better self-esteem, of self-control, work habits, higher levels of mental health, higher levels of good relationships, stronger parent-child marital happiness and stability, (especially among greater educational aspirations and attainment the poor), higher recovery rates from addictions to alcohol or and volunteering, high- drugs, higher rates of charitable donations social support for those in er levels of community cohesion and social contacts, and greater need, larger support networks, more satisfaction with support, increases in civic involvement, lower di- drugs, lower rates of suicide, vorce rates, less abuse of alcohol and infectious levels of many depression, and suicide ideation, lower crime, less domestic vio- disease, less juvenile crime, less violent ibid.). lence etc. (Mochon et al., 2011; Johnson et al., 2008; Fagan, religiosity serves inherent human needs; these functions that fulfil functions include greater purpose and meaning in life, higher lev- els of social support and social capital, and positive coping strate- (Tay el al., 2014). There is in- gies when facing loss or difficulties creasing evidence that there are inherent universal human needs that, life satisfaction, and this psy- when fulfilled, could enhance

Mentus 250 251 edited volumes - - self-esteem, self-esteem, However, there are some relatively common limitations of limitations of there are some relatively common However, As religiosity refers to the various dimensions associated with control, uncertainty reduction, and meaning (connected with the with the and meaning (connected reduction, control, uncertainty individual self),(connected with the collective self), attachment (connected with the collective self).and social belonging These need cultures that particularly value religion, authors add that in with improved psychological adjustment.fulfilment is associated social research, other authors also emphasize According to prior co- behaviours that religiosity encourages, support and prosocial associ- that it provides, and coping mechanisms herent framework and loss less intense (Mochon stress make ated to religiosity that et al., 2011). the most of previous research. First, they are often based on - parts of the population (Ye non-samples and/or unrepresentative findings to date are based niaras and Akarsu, 2016). Second, most Survey)on the US data (mostly General Social or a comparable sur religious beliefs and involvement, recent studies have stressed more the importance of evaluating religiosity as a multidimensional con- cept focusing on subjective, cognitive, behavioural, and the social and cultural components (Bergan and McConatha, 2001). Dimensions of religiosity such as private devotion and existential certainty thus are chological perspective may be traced back to evolutionary perspective may chological roots and Gebau- and Gebauer (Sedikides to Sedikides (ibid.). According – self-needs fulfils fundamental 2013), religiosity er, Dimensions of Religiosity vey in a single country, while there is a lack of cross-national re- - (Oku focus on religion) search (with only few cases that directly licz-Kozaryn, research generally evaluated 2010). Third, prior with focus on religious at religiosity as a one-dimensional concept So, as ten Kate and her tendance (Bergan and McConatha, 2001). although the claim that re- associates (ten Kate et al., 2017) argue, finds widespread ligion has a positive effect on life satisfaction appears to be in need of support in the literature, the relationship part, In the next of dimensionality the importance further scrutiny. issue will be examined in detail. This study de- This study 1 Ten Kate and her associates (ten Kate et al. 2017) explain im- Kate and her associates Ten services,Relating to the participation in religious ten Kate and with older adults with physical limitations, who are unable to attend reli- with older adults with physical gious services Thus, at least for this population, certain dimen- regularly. such as private devotion and religious belief systems, sions of religiosity, may serve as more accurate measures of religiosity than participation. Bergan and McConatha (ibid.) note that this could be especially the case  1 now also regarded as important components of this trait, components of as important now also regarded - and reli religiosity may be as a sole measure of attendance ance on religious conclusions (ibid.). and lead to incorrect insufficient - (praying and reli objective religiosity in terms of both fines religiosity religiosity (religious belief). and subjective gious participation) portance of every When it these dimensions for life satisfaction. of ividuals is one characteristic of religious ind comes to religious beliefs, of the religious beliefs that offer interpretations that they adhere to the right role of the individual in it.empirical world and Belief carries urity. and thus alleviate, experience of insec potential to cope with, comprehensible and gives events more make Religious beliefs may are thus mundane affairs; religious individuals meaning on seemingly their problems as a threat. to perceive Religious beliefs asless likely allowing individuals to adjustsuch may be important coping devices, a more stable view ofto major life events more easily and offering moral guidelines which give athe world. Also, religious faith provides as a enhances self-perception special value to individual’s life, and this an individual’s sense ofgood and virtuous person and may enhance religions The same group of authors add that traditional self-worth. idea that a divine force or Godprovide a sense of safety thanks to the will be well in the future; thiswill ensure that all goes well, or at least the future, which contributesfurther reduces feelings of stress about may also be related to self- to overall well-being. Religious beliefs is loved and valued by God.worth through the conviction that one structural benefits of it.associates (ibid.) write about cultural and - Cul power of a common frame- tural benefit originates from the binding that comes with it.work of meaning and the sense of belonging In and rituals form a system ofother words, religious narratives, rites, sense of togetherness, groupsymbols, which creates and maintains a group. These individualsmembership and identification with the to such a community mayshare the same worldview and belonging

Mentus 252 253 edited volumes Structural advantages of religious participation lie in the largerStructural advantages when it comes to praying, along with religious beliefs,Finally, to a re- which it embodies (ibid.). Belonging amount of social relations ous do- result in social spill-overs in nonreligi ligious community may cohesive the religious are more embedded in a mains; for example, religious participation servesthis way, neighbourhood. In a poten- as and social sup- of self-esteem tial source of social benefits in terms port, Reli- which may have positive effects on individual well-being. of tools that are helpful ingious participation also offers a variety in coping strategies em- coping problems and has important role - with higher levels of self-es ployed in times of stress; it is associated provision of social supportteem and a sense of control, through the religious participa- finally, in the form of love, caring, and sympathy; resources that aid coping withtion gives a greater availability of social of loneliness (ibid.).encountered problems and alleviate feelings a dimension of religiosity thatpracticing religion in a private setting is security and coherence (ibid.).can play a role in enhancing a sense of activities such as pray- Kate and her associates note that religious Ten ing are very a relationship with a divine oth- important for developing may serve According to them, religious attachment figures as a er. in stressful times and providesource of support and companionship hope, control, and an overallindividuals with feelings of love, safety, Also, as prayer and divine interaction strength- feeling of tranquillity. by a divine force, it mayen the feeling of being valued and helped and control; personal further gain a heightened sense of self-worth prayer plays an important role in accounting for variations in depres- Kate and her as- (ibid.). Ten and self-esteem sive symptoms, anxiety, sociates also note that in addition to praying, reading religious texts religiosity is positively related to life satisfaction –may explain why be beneficial for individual well-being in several ways. It incites awell-being in several for individual be beneficial sense of intimacy participa- are involved in religious – members that and are fit within the group, each other, they matter to tion feel that of closeness. Sense fosters a sense by its members, which accepted has positive effect on individ- peers like-minded of being accepted by of intimacy be protected by group may ual well-being. Perception safety of its the beliefs of group and the boundaries, which safeguard t emotional security is thus another importan members. Feeling of in religious services.benefit of participation - - of the Eu wave have used the data from the last (eighth) We The last wave of survey nations, and covers over 30 European In the next part, that present measures of dimensionality we Data and Measures Data ropean Social Survey, conducted in 2016. Every beginning two years, Social Survey countries, European in 2002, in a number of European supervises and attitudinal questions to a large set of demographic population samples; therandomly selected, nationally representative and over in each countrysamples are consisted of those aged 15 (Bul- livant, 2018). The survey- is a multinational partnership with excep and cross-national com- tionally high standards of design, execution being collected using personal 2007). Data are parability (Voas, questionnaires; ainterviews supplemented by short self-completion devoted to sampling strate- great deal of expert attention has been translation, methods, and quality assurance, with the highest pos- gy, (ibid.). This surveysible level of cross-national comparability provides than most general-pur better coverage of issues related to religion pose surveys, areas of affiliation, practice covering the three main on how religious the respondent Although the questions and belief. is and how important religion is to him/her do not measure beliefs di- strong association between these that there is a it seems likely rectly, variables and strength of religious belief (ibid.). isolated sample for this research consists of respondents from twelve through reading such texts, individuals may feel connected to the may feel such texts, individuals through reading - they face similar is the case if in them (which is especially characters identifying way, In this in deal- characters may help with these sues). ideas aboutindividuals may get type of problems – many ing with a Individuals think in order to solve their problems. how to behave and perceive in facing these problems when they may also feel less alone Religious of the situation of such characters. their own issues in terms which codes and guidelines for behaviour texts provide the moral also avoid to solve these problems, but may further help individuals s may behaviours. Reading religious texts is thu risky situations and perceptions of control (ibid.).also lead to enhanced as well as the data processed. study, we have used in this

Mentus 254 255 edited volumes - - = 18.86), and with 50.8% of females, = 47.14, SD = 18.86), and with 50.8% With regard to general satisfaction with life, the sample stud- With regard to general satisfaction with In European Social Survey,In European is measured general life satisfaction ied indicated a high level of life satisfaction overall (7.58 on an elev- ied indicated a high level of life satisfaction 1). Nearly 80% of the sample rated their life sat (Table en-point scale) European economically developed countries. Examined developed countries. economically European are countries Austria, Nether Germany, Great Britain, Belgium, Ireland, France, Results lands, Sweden, Norway, Finland, Iceland, and Switzerland. Isolated Norway,lands, Sweden, and Switzerland. Finland, Iceland, age of 15 and with minimum of 22.521 respondents, sample consists maximum of 100 (M and 49.2% of males. your with you are satisfied how considered, things “All question: using The answers were on an eleven-pointlife as a whole nowadays?” “Extremelyscale, where 0 meant “Ex dissatisfied”, while 10 meant - using ques- Intensity of religious belief is measured tremely satisfied”. where 0 how religious would you say you are?”, tion: “Using this card, while 10 meant “Verymeant “Not at all religious”, religious”. Religious in reli- twofold: in terms of participation participation is measured gious services, on the one side, and frequency the oth- of praying, on in religious serviceser side. Participation is measured using question: of social events as from religious activities at the occasion “Apart about how oftenweddings, funerals, christenings, and circumcisions, do you attend religious services where 1 meant “More days?”, these than once a week”, while 6 meant “Never”. of praying is Frequency and the an- you pray?” how often measured using question: “About in religious services.swers were the same as for participation rated with 4 or less. Theisfaction with 7 or more, and below 7% often satisfied than dissatis- finding that in general, people are more at previous researches, many fied with their lives is consistent with Religious belief is ratedleast in economically developed countries. as neutral, where nearly half of the respondents ratedapproximately dimensions it with 4 or less, and less than 30% with 7 and more. Two Only 2.5% ofof religious participation indicate even less religiosity. the whole sample attends religious services apart from special occa- sions every day or more than once a week, and 80% of the sample SD 1.875 3.101 1.432 2.356 M 7.58 5.66 5.68 4.98 = 39.984; p Max 10 10 7 7 (3/22258) Min 0 0 1 1 = .005, F 2 N 22479 22436 22469 22317 = .005, Δr 2 - Regression analysis indicated the predictor structure of lifeRegression analysis indicated the predictor Having in mind results of previous researches, the lack of rela- How satisfied with life as a whole How satisfied with life How religious are you How often attend religious ser How often attend religious occasions vices apart from special How often pray apart from at religious services Table 1: Descriptive Statistics 1: Descriptive Table only on special holy days, less often or never. Additionally, less than Additionally, often or never. holy days, less only on special services apart from at religious respondents pray 25% of the every only on special holy and 64% of them than once a week, day or more often or never. days, less satisfaction: the statistical significance of the model is determined,satisfaction: the statistical significance but it is very weak (r = .073, r Discussion tionship between religiosity and life satisfaction indicated in this it is probably effect of the study is not expected finding. However, sample that we have used – since is consisted of individuals from ex- clusively economically highly developed societies. More specifically, <.01), and all three dimensions of religiosity are very<.01), and all three dimensions of religiosity weak predictor - of the sample is the reason for in of life satisfaction (table 2). The size model. The results indicate thatdicated statistical significance of the the investigated determinants, as a set, have a satisfactorydegree of internal consistency (α=.792), which indicate strong mutual associa- which is also consistenttion between three dimensions of religiosity, with much of a previous research.

Mentus 256 257 edited volumes p .000 .000 .000 - with GDP 2 t 7.852 -5.020 7.118 Much of literature 3 .074 -.045 .070 Beta .006 .012 .008 SE .045 -.058 .055 B - with life satisfaction as a dependent vari Multiple linear regression able (n = 22479). The results generally indicate very weak relationship between could be found inOne possible explanation for such findings cles/906519#High_income CD?end=2016&start=2016 https://datahelpdesk.worldbank.org/knowledgebase/arti https://data.worldbank.org/indicator/NY.GDP.PCAP.   2 3 How religious are you How often attend religious services apart from special occasions at from apart pray often How religious services SEE = 1.87 R Square = 0.005; Adjusted R Square = 0.005; coefficients; SE – standard error; Beta – standardized * B – unstandardized coefficients Independent variables  2: Table all twelve countries that the data were used from, are according to were used from, countries that the data all twelve Bank highly developed, World of the the classification all three dimensions of religiosity and life satisfaction. all three dimensions of religiosity and life (Norris and Inglehart,the religious values hypothesis 2004). It holds in their formative yearsthat the conditions that people experience values and growing up inhave a profound impact upon their cultural societies in which survivalis conducive to a strong empha- is uncertain of existential securitysis on religion – experiencing high levels formative years reduces the subjective importancethroughout one’s show that in context of high level of economic development, in context of high show that - religios ity in fact has very (Diener importance for individual well-being little et al., 2011; Okulicz-Kozaryn,2017; Jong, 2008; 2009; ten Kate et al., Jagodzinski, 2009). per capita of at least 35 000 US dollars in 2016. of at least 35 000 US per capita - Diener and his associates (Diener et al., 2011) agree that religi- Diener and his associates (Diener et al., Inglehart (2000) states that in the uncertain world of subsist Inglehart (2000) states that in the uncertain ence societies, the need for absolute standards and a sense that an in- ence societies, the need for absolute standards ultimately turn out wellfallible higher power will ensure that things to Inglehart,filled a major psychological need. According one of the was to provide a sense of certainty in an inse- functions of religion key as well as economic insecurity intensi- cure environment – and physical fy and the welfare state have pro- this need. But peace, prosperity, which has diminished theduced an unprecedented sense of security, provided (ibid.).need for the reassurance that religion traditionally osity’s associations with life satisfaction may depend on whether a so- ciety faces very – in societies with relatively difficult living conditions life satisfaction is achieved byfavourable circumstances, high average In other words, the benefits ofmost people, regardless of religiosity. the societal circumstances – re- religion for life satisfaction depend on and therefore isligion helps in a coping with difficult circumstances life context is difficult. Thus, societiesmost beneficial when people’s to be highly much more likely with more difficult life conditions were religious. When people are frequently faced with permanent hunger, illness, crime, or poor education – all of which are relatively more prev- alent and uncontrollable in poor societies – religion can have a strong- er effect on well-being. In these societies, according to Diener and his associates, religiosity is thus strongly associated with life satisfaction. of religion for individuals. Consequently, according to this hypothesis, according for individuals. Consequently, of religion - low-income na be far stronger among for religion should the demand - secure strata of socie among the less among rich ones, and tions than the affluent.ty than among add that as a societyNorris and Inglehart mes stages of industrialization, and life beco moves past the early notes They also more affluent,people tend to become more secular. that the from societies around the world revealed that analysis of data society’s of hu- development and other indicators level of economic with considerable accuracyman development predict to which extent even behavior, religion and engage in religious people emphasize of given coun- account the specific belief-systems without taking into ucial ex- structures of religion. The most cr tries, or the institutional planatory between poor socie- variables are those that differentiate which survivalties, and societies in it for take is so secure that people granted during their formative years (ibid.).

Mentus 258 259 edited volumes - - - - group of authors (ibid.), when one ob According to the same The second important factor is a person-culture fit effect,The second important factor is a person-culture such serves nations of nations, it seems that the least religious the religiosity devel- and democratic nations with high economic are primarily stable side, in contrast,opment; on the other nations are the most religious of religi- substantial social problems. The effects usually poor ones with conditions in the nations with relatively bad osity on SWB are positive may be countries, and they are neutral or even and in highly religious Diener and his associatesnegative in the least religious nations (ibid.). needs are met,conclude that, and they feel secure, where people’s religion and interest in organized they may feel more self-sufficient, nations, people are better ablemay decline; in economically developed religion. the help of organized to achieve high life satisfaction without and religious and nonreli- In these societies, religiosity is less prevalent same levels of life satisfac gious individuals experience approximately On the other side, as the same group of authors note, economica lly group of authors side, as the same On the other basic needs, are superior in meeting societies, on average, developed infrastructure they also have better and longevity; safety, education, - diseases; con disasters and epidemic against natural that safeguards need for additional coping people there might feel less sequently, their personal resources. When circumstancesmechanisms beyond religiosity might decrease.become more secure, - (1997, as cited in: Parga in words of Pargament tion (ibid.). Similarly, ment, 2002) religion might be particularly valuable to people when to the limits of their own per they are facing problems that push them basic vulnerability to thesonal and social resources, exposing their to human insufficiencyworld; in response to situations that point and solutions: spiritual support,finitude, religion offers much of possible ul - forces at work in the benevolent timate explanations, a sense of larger, sacred significance.universe, and a purpose in life that holds in religious nations butthat religious people had higher life satisfaction most beneficial to life satisfac not in nonreligious nations (religiosity is that is, if religion is wide- tion when it is congruent with the culture, re- religiosity is in the minority, spread in the society); where organized ligiosity does not have a clear benefit for life satisfaction (Diener et al., ibid). In other words, in highly religious societies, the benefits of religi- osity for life satisfaction are attenuated probably because even nonreli- gious individuals have high levels of social support and respect, as well - - - - aptation & Aging, 24(3), 23–34. Okulicz-Kozaryn (2009) agrees religion is context dependent . St Mary’sSt Bishops. of Synod 2018 University, the Surveycial inform to (2014-16) France. Paris, Uk; Institute Catholique de Twickenham, dropping out? Journal of Personality and Social are so many why ple happy, 101(6), 1278-1290. Psychology, tice on Social Stability. Backgrounder, 1992, Washington, DC: Heritage DC: Heritage 1992, Washington, Backgrounder, tice on Social Stability. Foundation. 23(1): 215–228. tion: Are there Differences Between Asia and Europe? Social Indicators Re- tion: Are there Differences Between Europe? Asia and search, 97(1), 85–104. doi:10.1007/s11205-009-9555-1 Activities, Ad- (2001). Religiosity and Life Satisfaction. Activities, Bergan, A., and McConatha, J. T. Adults the European So Findings from and Religion Bullivant, S. Young (2018). Europe’s Literature sonal freedom is encouraged, traditional religions meet fierce criticism,sonal freedom is encouraged, traditional a countryso it is possible that the degree to which is pluralistic also religion on life satisfaction. Allplays a role in determining the effect of of these factors may be very in countries examined here important as life satisfaction; it appears that in very it appears that as life satisfaction; societal circum- challenging aids respect,stances, religiosity social support, purpose or mean- and life satisfaction with higher which, in turn are associated ing in life, (ibid.). As for re- there is greater climate enter religion, more individuals religious capital – in less religious nations, theligiosity which enhances not evident, life satisfaction and religiosity thus is relationship between et al., 2014). be negative (Tay may some authors) or even (according to dimensions level, the relationship of different and that at the societal - satisfaction is not the same for different coun of religiosity with life religion is more important to this author, tries and cultures. According r social wel- societies, but also in countries with poo not only in religious that in associates (2017) add that it is found ten Kate and fare. Finally, d, and per where a variety of lifestyles are accepte pluralistic contexts, Diener, E., Tay, L., and Myers, D. G. (2011). The religion paradox: If religion makes peo- L., G. If religion makes The religion paradox: (2011). and Myers, D. E., Tay, Diener, Impact of Religious Prac More: The Matters Even Religion (2006). Why P. Fagan, Inglehart,, R. Quarterly values. Washington (2000). Globalization and postmodern (2009). Economic, Determinants of Life Satisfac Social, and Cultural Jagodzinski, W.

Mentus 260 261 edited volumes - Recent Studies, Nijmegen Center for Economics (NiCE) Working Paper 08- Paper Center for Economics (NiCE) Working Recent Studies, Nijmegen 111, Nijmegen. cations. ISRN Psychiatry. , Review of Life Satisfaction, Sociological logical Research – the Measurement 51(1), 157–180. , 101: 1–15. Research dicators Cambridge: Cambridge University Press. and Culture, 13(2), 155–169. Health, Religion Inquiry, 13(3), 168— 181. of religiousness. Psychological Psychology Press. social behavior. New York: and gion, personality, In C. and Spirituality An International Perspective. Kim-Prieto (ed.). Religion Psychology 9, Dor Advancements in Positive Across Cultures, Cross-Cultural drecht: Springer. Context: AssessingLife Satisfaction in a Secularized the Relevance of Believ- , 59(2), 135–155. Research of Religious ing and Belonging. Review from EU- Indicators: Evidence and Its Relation to Objective Well-Being Reports , online first. doi: for Serbia, Psychological SILC 10.1177/0033294118756335 , edited by James A. of Religion The Sage Handbook of the Sociology Beckford and N. J. Demerath, 144–66. Los Angeles: Sage. sional Approach. Journal of Happiness Studies, 18(6), 1815-1840. effectiveness of faith-based organisations: A review of the literature, Uni- A review of the of faith-based organisations: effectiveness and Urban Civil Research on Religion Center for versity of Pennsylvania: Society. Koenig, H. G.- and Health: The Research and Clinical Impli Koenig, Religion, Spirituality, (2012). Indicators in Socio- Wellbeing and Reliability of Subjective Validity (2017). Mentus, V. Social In- Who Benefits from Religion? (2011). Norton M. I., and Ariely D. Mochon, D., . and Inglehart, and politics R. Religion worldwide (2004). Sacred and secular: Norris, P., Okulicz-Kozaryn, A. across nations. Mental (2010). Religiosity and life satisfaction Pargament, K. L. The bitter and the sweet: An evaluation of the costs benefits (2002). - Reli Saroglou (Ed.), In V. J. E. (2013). Religion and the self. Sedikides, C.,and Gebauer, E. and Subjective Well-Being: (2014). Religiosity L., and Diener, D., Li, M., Myers, Tay Religiosity on J. (2017). The Effect of and van der Waal, W., ten Kate, J., de Koster, (2018). The Structure of Subjective Well-Being Vladisavljević, M., and Mentus, V. Beliefs and Affiliation: Micro-Quantitative. In: (2007). Surveys of Behaviour, D. Voas, N. (2016). Religiosity and Life Satisfaction: A Multi-Dimen- and Akarsu, T. V., Yeniaras, Jong, E. (2008). Religious Values and Economic Growth: A Review and Assessment and Economic Growth: Jong, E. of Values (2008). Religious Johnson B., Brett Tompkins, R. hope: Assessing D (2002). Objective and Webb, the Brett Tompkins, Johnson B., IVANA ARSIĆ IVANA NEVEN CVETIĆANIN Institute of Social Sciences, Belgrade of Social Institute

Cvetićanin / Arsić 262 263 edited volumes ge alues osmodern A osmodern This paper examines one of the most significant structural This paper examines one age compared with by post-modern changes brought about structural change can be identified classical modernism. This post materialistic values that are in the eruption of so-called the need evident in the very of post-modernity; core ideology is the creation of new What results for belonging and identity. of traditional forms identities as combinations post-modern forms which were being of identities and emerging discovered at the time. The eruption of post materialistic civil values is witnessed also by the accord between after World (democratic) society and conventional religions identity to the epoch. II, which gives a new post-modern War of so-called Apart from social movements, research results to the positive, or natural sciences, contributed greatly concrete promotion of post materialistic values. This new, new modern reality of science in practice is manifested in two This paradigms- general relativity and quantum mechanics. era of new paper will finally reach the conclusion that the «enchantment» is reflected in the phenomenon post-modern of post materialistic values and is opposite to Weber’s of reality. modernistic «un enchantment» (Entzauberung) values, : postmodern age, post-materialistic Keywords new scientific paradigms, the time of new devotion, identity, new enchantment eligiosity, P eligiosity, aterialistic V Materialistic ost- We are living at a time when religion has made a great come- are living at a time when religion We back in the lives of ordinary people and in the basic flows of social and political life of societies all over the world, thus constituting an inevitable social power of our time. One hundred or two hundred years ago it seemed that forces of enlightening social emancipa- Abstract Abstract New R and P - Addi- 1 century th 2 century; confined to previously th and 19 century, religion retired modernity, helping helping century, religion retired modernity, th th century had never lost its revealed that religion in fact st During the 20 The weakening and fading of the classical Enlightenment and The weakening - social phenome proved itself as a resilient religion However, The aim of this paper is to examine the shift from modernity The aim of this paper is to examine the versity Press, 2002. , Batoche Books, 2001. of History Hegel, The Philosophy F. G. W. of Enlightenment, Stanford Uni- Adorno, Dialectic W. T. M. Horkheimer,   and 21 1 2 th triggering “pure” religious movements, religion in postmodernity religion in postmodernity religious movements, triggering “pure” social and sphere and went on to inspire transcended the religious also. political movements importance. can be associated paradigm with its materialism and mechanism with one of the most significant structural changes of the post tionally, Horkheimer and Adorno fully developed this theorytionally, in their text “Dialectic of Enlightenment”. gue” era due to “material fatigue” the epoch to enter the postmodernity the eventual rejection of of enlightenment values. What lead to progress had throughout these values was that the Enlightenment economic and political crises and violent revolu- Wars, the World to which Hegel di- aggressive and dark side, tion, showed its other, alectically indicated in his work “The History of Philosophy”. tion would consign religion to the antiques cabinet together with to the antiques cabinet consign religion tion would era. by the modern phenomena obsoleted other social survivednon which - and “modernisa of “emancipation” all attempts of the first decades of the Therefore, from the perspective tion”. twentieth century, when religion occurred could say a paradox we by and not vice versa, as was expected replaced modernity to Enlighteners from the French age”, “prophets of the new which during was replaced by postmodernity, Nietzsche. Modernity classical vitality and strength compared to the religion regained its 18 modern era of the presented an image which foretold the downfall of religion, the presented an image which foretold the 20 to postmodern age and from materialist values of Enlightenment to postmodern age and from materialist that gradually returned reli- to postmodern post materialist values its social significance. Al- gion to the public sphere and restored the end of the 18 though enlightenment marches from

Cvetićanin / Arsić 264 265 edited volumes - - - - - had a great 4 Tocqueville was Tocqueville 3 century, when an irra- th century, Alexis de Tocqueville prophetically an- prophetically century, de Tocqueville Alexis th The first signs of weakening of post materialist values sur The first signs of weakening In the 19 ries Publication, 2002, pp. 497-498. , A Penn State Electronic Classics Se- , A Penn Democracy in America A. Tocqueville, and Myth , Courier Corporation, 1946. Language E. Cassirer,   3 4 faced during the interwar period in the 20 impact on the return of religion, cults and mythical thought among impact on the return of religion, cults that myth is not primitive irra- intellectuals. His research concluded the modern era by Ba- tionality (thought), as was thought during con. On the contrary, myth by its structure is not only identical to logically even more precise logos, but also mythic structures are statements. Cassirer’sthan structures of modern “scientific” re- search concludes that religions and myths present the coherent to irration- necessity people’s which fulfils: firstly, Weltanschauung tion to enlightening mechanistic materialism initiated. tion to enlightening mechanistic materialism undoubtedly correct because it wasn’t long before a spiritual reac undoubtedly correct because it wasn’t nounced the fall of post materialist values due to materialisat ion of values due the fall of post materialist nounced States, describing the society of the United When modern society. the Americans display more readiness explained « why Tocqueville the Eng- general ideas than their forefathers, and more taste for t to ex- that' if the human mind were to attemp lish, 'while noticing it, on all the individual cases before amine and pass a judgment the its dis- would soon lead it astray and bewilder immensity of detail cernment: in this strait, but nec man has recourse to an imperfect essary expedient, his weak which at once assists and demonstrates of objects, considered a certain number ness. Having superficially assigns to them a common their resemblance, he and remarked name, sets them apart, and proceeds onwards ». modern age when compared with the beginning of modernism and of modernism and with the beginning when compared modern age values. of post-materialistic – the advent its zenith tional shift appeared, contrasting the rationality of the enlighten- tional shift appeared, contrasting the new spiritual and ment model. Besides conventional religiosity, form. For instance, National sometimes even occult cults began to the occult and paganism, Socialists were frequently involved in appeared in the Ger while the renewal of conventional religiosity man Catholic centre and British conservatives, who in order to up- the principles of Angli- grade its pragmatism, sought to strengthen investigation of structuralism can Protestantism’s - KIZ Art Press, Beograd, 1995., pp. 24, 34. Although Lyotard himself rejects religious implica- Although Lyotard 5 century, became “the dissatisfied society”, according to th Lyotard’s postmodern attitudes had a significant impact on attitudes had a significant impact postmodern Lyotard’s Nevertheless, as legacy of the 1968 student demonstrations in its prime, in the second half civil society The post-modern J. F. Lyotard, Šta je postmoderna, Lyotard, J. F.  5 ally believe and; secondly, their desire to interpret the world mean- desire to interpret their and; secondly, ally believe satisfying i.e. reli- ingfully, Consequently, their intellectual need. mysticism, but as as simple myths cannot be understood gion and individual in order orientation of an and practical epistemological in to their world. Hence, beliefs can navigate to provide meanings remains according to the individual. One step practical orientation re to myth as an individual’s a priori structu only from religion and area the into Truth the placed again once had which religiosity, true after structuralistic This step was easy to take of transcendental. religious and mythical opinion. re-legitimisation of t out to especially his famous saying – « poin the return to religion, the invisible ». tions of his opinion, i.e. his delegitimization of modernist rationali- i.e. his delegitimization of modernist tions of his opinion, - be wrong to assume that religion would spontane it wouldn’t ty, world of the shaken ously and coercively attempt to replace mentioned postmodern dele- modernist meanings after previously has influenced the although indirectly, gitimization. Thus, Lyotard, he succeeded in fulfilling way, return of religion in modern life. In a monk (according to his childhood dream of becoming a Dominican he had he given it up to study philosophy. after his biographies) it,and the hippie movement that antedated new cults and Eastern the last Finally, of Europe. religions start to spread in the social life after the fall of the Berlin phase of this spiritualization precipitated wall, in, until that moment, still materialistic and real-socialistic while suddenly conventional and traditional reli- Eastern Europe, alternative, religious new, gions gain popularity as well as some changes, it can be de- forms. In light of these major events and duced that this epoch, contrary and Car modern Bacon’s to early was characterised by a thusians rationalisation and technisation, might not have directly search for new directions, which although at the time, questioned opposed the technical civilization existing its significance and boundaries. of the 20

Cvetićanin / Arsić 266 267 edited volumes - 7 6 Contrary “modernist” dissemi- to this superficial consumerist With the domination of consumerist mentality as one of the With the domination of consumerist mentality , Istraživačko-izdavački centar SSO Srbije, Beograd, , Istraživačko-izdavački va utopijskih energija 1987., pp. 10/11. Emancipatorska energija društvenih pokreta, u zborniku Obno energija Pavlović, Emancipatorska V. M. Đurić, Utopija izmene sveta, IDN, Beograd, 1979., p. 9.   6 7 - Heller’s by analysing Therefore, Pav stance, Vukasin Ágnes Heller. behavioura l from traditional that « the separation lovic pointed (that is, the wish of universal values the establishment norms and of owning itself; the into the wish something transforms of owning the wish for something transforms into wish of becoming famous cost etc.) regardless of cause and at any of becoming famous has and an in- unsatisfiable, while an identity made needs in essence from an have been in essence removed tegrity of the personality they are frame of reference, and instead obtainable and particular the orbit of universal integration in which thrust into an endless does not lead to fulfilment,reaching of something because what consum- emergence of a new desire (so-called follows always is the this meta- of the most prominent examples of er psychology is one ». morphosis) nation, during postmodernity, the main need became the necessity nation, during postmodernity, han- for uniting and identity which consumer society was unable to the re-popularisation of con- dle. Herein precisely lies the cause of cults as well as the phenom- ventional and alternative religions and enon of new social movements which united around new “ultimate by-products of the modern democratic “emancipations”, the foun- by-products of the modern democratic After banishing social dation of civil society began to degenerate. the democratic develop- theology from the political sphere, which people, states and civil ment had spread among the entire society, to compensate for the ab- society became disorientated. They tried that al- hysteria sence with hedonistic indulgence in consumer and insignificance. Regarding lowed them to briefly overcome fear modernism, Mihajlo Djuric the crisis of political and philosophical reaching an aim by which it wrote: « The modern movement is not Newer and greater successes of and finalized. could be tranquilized fact that the mod- modern production are revealing a frightening where is no goal, there ern movement are futile in its core. Hence, is no meaningful movement ». - - - But after the 10 Opportunely, consumer post-civil consumer post-civil Opportunely, 8 Tocqueville’s voice remained in the back voice remained in the Tocqueville’s 9 Namely, since the period of the French Revolution, democra- Revolution, since the period of the French Namely, vića, Sremski Karlovci, CID, Podgorica, 199 0., pp. 252, 255, 492-499. Podgorica, vića, Sremski Karlovci, CID, least partially the explanation to the re-emergence of many religious of many least partially the explanation to the re-emergence they are why and in the East; secondly, both in the West cults today, groups and therapies for psy- why greater in number and type; thirdly, move- the popularity of chical support are gaining popularity; and finally, cultural and equality racial emancipation, national and ethnical for ments društvenih pokreta, in energija Emancipatorska autonomy ». V.Pavlović, centar SSO Srbije, Be- , Istraživačko-izdavački utopijskih energija Obnova of an effort recognized Stanovčić additionally ograd, 1987., pp. 10/11. V. of industrial society re the epoch, thus he points out that the optimism placed the pessimism of post-industrial society, which after the break of society, placed the pessimism of post-industrial starting with the existential phi- War, rationalism during the First World shift into the seeking of new meanings, which founds in the losophy, Stanovčić, of it.sphere of the irrational, by religion being a part V. ideje i religija, Čigoja Štampa, Beograd, 1999, tom II, pp, 121. – Političke 124. 1864 by Pope Pius IX by which he condemned liberalism and democracy1864 by Pope written in This demonstrates papal encyclicalsand Syllabus Quanta cura , Izdavačka knjižarnica Zorana Stojano - knjižarnica Zorana u Americi, Izdavačka O demokratiji A. Tokvil, This statement also concludes V. Pavlovic by saying « in all of this lies at by saying « in Pavlovic This statement also concludes V.    9 10 8 ground for a long time, and only after the Second World War cer War and only after the Second World ground for a long time, demands to the liberal “controlling” tain aspects of Tocqueville’s im- affirmed, and have become particularly democratic order were model of liberal capi- Woods portant in our time, when the Bretton face a real torrent of “identi- talism is experiencing a crisis, and we ty” and the world that form an populist movements across Europe religious patterns. open partnership with various new-old cy and civil society on the one hand, and conventional churches and as irreconcilable ene- positioned themselves religions on the other, orders. mies, that is, as two completely different purposes”, i.e. eschatological goals, such as the ecological project goals, such as the i.e. eschatological purposes”, protection. of environmental society that slowly formed after the Second World War, allowed War, the Second World slowly formed after society that - in their self-organi groups which the creation of various space for The con- themselves from the identity crisis. zation could defend and reli- was subjected to a variety of spiritual cept of civil society conventional and alternative. In fact,gious upgrades, both and the stability of modern democratic considered that Tocqueville impossible without these upgrades which liberal society was - counterpoise of all possible individualistic-eco should present the nomic deviations.

Cvetićanin / Arsić 268 269 edited volumes - - century certain lib- th 11 The reason why the churches after the Second World War War the churches after the Second World The reason why An additional impulse for the attitude change, not only of An additional impulse for the attitude to the careful criticism of communism. Additionally, after the death of after the death to the careful criticism of communism. Additionally, Stalin when a title of General Secretary- of the communist party was giv who did not own Sta- en to persons, such as Khrushchev and Brezhnev, “theological” feeling, criticism of communism became even more lin’s Communism was different than Nazism, which was obvious. However, by anti-Christian ideas and paganism; hence in the Soviet characterized the Church sur Union where was established the communist society, vived and preserved its infrastructure. as opposite to the Catholic doctrine. However, in 19 as opposite to the Catholic doctrine. However, eral Catholics as Félicité Lamennais disputed these tendencies. eral Catholics as Félicité Lamennais disputed After the Great Patriotic War, the Russian Orthodox Church turned again Orthodox the Russian War, After the Great Patriotic  11 Second World War, a great reconciliation occurred between occurred a great reconciliation War, Second World democracy and already mature society conventional and post-civil which allowed order, into post-civil that fit religious institutions - of internal ju rituals, the autonomy autonomy in religious them full the them with security guarantees. Even risdiction and provided Revolution herit accepted some of the French Catholic Church has age, as can be seen from the encyclicalage, as can be seen XXIII John of Pope entitled 11, 1963. In this ) published on April on Earth (Peace in Terris Pacem development encyclical, the heritage of democratic-liberal not only contemporary but many is recognized, problems are addressed, of the modern the humanization of workers, such as: the rights and in general, the critique of colonialism human rights economy, en- determination for the increasing social neo-colonialism, the the commitment to nuclear disarmament,gagement of women, etc. the concerns over global equality, are reconciled with democracy ap- and liberalism should become the greatest of war, parent in the fact that during the whirlwind freedom did not originate danger to Christian understanding of socialist paganism, from that side, but from the side of national that is, from the communist atheism. Christian, but of all conventional religions according to modern Christian, but of all conventional religions of human rights trends, was the content of the Universal Declaration which departs from the rig- adopted by the United Nations in 1948, , with similar content at of 1789 id enlightenment of the Declaration Perhaps changes were made. first glance, while in essence, visible to monotheistic reli- the most important change is the concession «inherent and postulative defining of gions in the “metaphysical” - - - Osnove socijal- Osnove However, it will not be disputed However, 13 , where its origin is no longer sought in the en- origin is no longer , where its 12 In general, the reconciliation between the civil society and between the civil society and In general, the reconciliation Fondacija Konrad Adenauer i Beogradska nad- crkve, Fondacija Konrad katoličke nog učenja biskupija, Beograd, 2006., pp. 6, 36, 66, 78, 80, 89, 104, 155, 164, 216, 220-222 butions to the modern and “democratic” Catholicism, see: - Pointed out by N. C. - Pointed EN/UDHR/Documents/UDHR_Translations/eng.pdf For encyclicals Gaudium et Spes and Dignitatis humanae, and their contri- Universal Declaration of Human Rights, Preamble: https://www.ohchr.org/ Universal Declaration of Human Rights, Preamble:   12 13 lightenment theorylightenment contract. of a social dignity is simply Instead pleased on its origin. This greatly without remarks postulated e, religious organizations. With pure conscienc churches and other human the origin of the above-mentioned they could have found “dignity” connota- The possibility of latent “metaphysical” in God. the represent was the reason for tions of the Universal Declaration atives of the Marxist during the final vote on it countries to abstain in the UN General Assembly. on this occasion that this dec Noting laration has no revolutionary implications, while it can serve the Marxists “opium for the masses”, as orthodox popularization of the since their great founder. referred to religion by was testified War World conventional religions after the Second we can conclude that the a number of circumstances, from which Revolution be- the French antagonisms cultivated at the time of religious organizations tween the enlightenment and conventional of the principles contained were overcome. Now we have a blend of Human and Citizen Rights from year 1789, as a in the Declaration with some of the Holy Alli- proclamation of a (liberal) revolution, declaration. This is evident,ance principles as a kind of restoration of Catholic councils, such for example, in the following documents which relate to the as Gaudium et Spes and Dignitatis Humanae, encyclical, which equally count on democracy, liber in Terris Pacem necessity of recognizing alism and human rights, but stating the order that will be one the church and churches as a stable spiritual of the global balance savers. that within the churches, and especially within the Catholic,that within the churches, and especially some but churches make circles remain hostile to democratic novelties, organizations in order their voices heard only within ecclesiastical conservatism.to prevent possible attacks due to inflexible dignity and of the equal and inalienable rights of all members of inalienable rights of the equal and dignity and family» the human

Cvetićanin / Arsić 270 271 edited volumes ------

16 testify the epoch to the new signs of 14 This further suggests that old ideological divisions have This further suggests 15 Churches and other religious organizations in Europe after organizations in Europe and other religious Churches . Therefore, it is not surprising that. Therefore, it is not post materialistic values nent. Dragomir J. Pantić, Dominantne vrednosne orijentacije u Srbiji i mo Potisnuto civilno društvo ur. civilnog društva, u zborniku gućnosti nastanka it’s Beograd, 1995, pp. 84.-87. Additionally, CENTAR, EKO V.Pavlović, « it is difficult to refute Pavlovic worth mentioning that, according to V. civil society (especially in the the fact that the church does not represent presents the base of civil development sphere of ethical principles which society) », Ibid., p. 249. left and right-wing” by mixing its narratives and the official confirmation by mixing left and right-wing” i of this announcement, levice see: Neven Cvetićanin, Epoha s one strane društvenih nauka, Beograd, 2008, Službeni Glasnik-Institut desnice, Neven Cvetićanin, Državništvo modernog doba, Arhipelag-Institut društ ly religiosity became an ally of civil society and sometimes even its oppo ly religiosity became an ally of civil society and venih nauka, Beograd, 2016. of civil society is topic too broad to discuss it now. Therefore, according now. of civil society is topic too broad to discuss it religiosity is not to Pantic, it can only be concluded that a post-modern relation- also stated that the Pantic always an obstacle to civil society. hence occasional ship between civil society and religiosity is ambiguous, sity Press, Princeton – New Jersey, 1990., pp. 280-286. sity Press, Princeton – New Jersey, R., Princeton Univer Industrial Society Inglehart, Culture Shift in Advanced For the announcement of the time that commence “on the other side of The question whether the Church and religious organizations are parts The question whether the Church and religious    15 16 14 the Second World War generally accept democracy generally accept and some of the War World the Second one of the ethical in that way segments, representing civil society not being its while self-will, possible political of any controllers even more, in de or, longer – such as in Tocqueville’s sources any relations between religious or time. The more balanced Mestre’s ganizations and civil society ganizations and civil been overcome, and new differences and value orientations are be- been overcome, and new differences This will have consequencesing introduced into the political field. disappearance of the classi- when it comes to the more noticeable and right,cal division of the political field into left in their currently have its full expression today, recognizable ideological forms. We time, while fighting againstwhen the populist movements of our segments. right-wing liberal democracy, blend the left and gly ac and classical ideologies, and increasin cording to social class - - for or against materialist,cording to principle post-material that is, ist values. some very voters in sociological researches show that interesting contemporary ac are being less polarized democracies Western brought by postmodern time, and the visible contours of the so- time, and the visible contours of brought by postmodern called - , 18 ” that will be contrary” that will to 17 KIZ Art Press, Beograd, 1995., pp. 61. – 64. inaugurating bare scientific positiv- 19 Lyotard raises this question and offers a multifaceted an- Lyotard Apart from social movements, such an atmosphere is also such an atmosphere is also Apart from social movements, The focus is on entering the era of a new post-modern era of a new post-modern is on entering the The focus Sarajevo, 1989., p. 19. Postmoderna – nova epoha ili zabluda, Naprijed, sveta, in: Postmoderna – nova začaravanje Novo Zagreb, 1988, pp. 119–134. 1920/21. Veselin Masleša, prosvetiteljstva, Veselin Adorno, Dijalektika T. M. Horkheimer, For this aspect of so-called post-modern era, see: Françoise Gaillard, era, see: Françoise For this aspect of so-called post-modern , Tübingen, Gesammelte Aufsätze zur Religionssoziologie M. Weber, J. F. Lyotard, Šta je postmoderna, Lyotard, J. F.    If Lyotard is correct, If Lyotard to use one of Jaspers expressions - “the  17 19 20 18 20 ism, at the beginning of the postmodern era, in the era between ism, at the beginning of the postmodern sense War, Second World the world wars and, especially after the its sense was not restored by has been re-returned to science. But as was dogmatic metaphysics, fitting it within the frames of some restating again the question the case in the pre-modern era, but by of its meaning, which was long absent, and to which, now in the possible. postmodern era, multiple answers are swer to it, and thus re-introduces the question of the body of sci- entific research ‘through the back door’,though he refuses to even - traditional metaphys like accept that body in a logocentric manner ics. the Weberian modernistic “un enchantment” (Entzauberung) modernistic “un the Weberian which represents the general place of modernist vocabulary, place of modernist the general which represents the inner core of modernist development.initial capsule and the As- op - post-civ posed to that, will have a postmodern (post-industrial, we will not longer be strictly rational, and which il) world that will no will interpretations. Rationality here be subject only to rational while all irra- of the offered legitimate choices, constitute only one the receive new-old legitimacy, introducing tionalities will also that are al- religious fundamentalisms, strengthening of different only at some remote points of the not ready growing stronger, itself. world, but in Europe positive and natural scienc the result of some studies of so-called on the social movements es, which are not able to indirectly reflect the beginnings of modern science where “peo- themselves. Unlike ple are giving up of meaning” (post-industrial, post-civil) “enchantment post-civil) (post-industrial,

Cvetićanin / Arsić 272 273 edited volumes - - - - ” and Književna zajednica Novog Sada, 1987.Književna , replacing it with what we can

22 The philosophic equivalent to the ” - that is, the spiritual situation of mod- the spiritual situation ” - that is, 23 21 25 in which the modernistic, omniscient, tireless and 24 Namely, the general theory the general Namely, - of relativity and quantum me surprising that quantum mechanics are Therefore, it is not crology”. Jean François Lyotard, Šta je postmoderna, KIZ Art Press, Be- Lyotard, crology”. Jean François ograd, 1995., p. 64. gesting a reverse Odyssey, this time in the opposite direction; however, this time in the opposite direction; however, gesting a reverse Odyssey, she is not inviting us to repeat the journey of Odysseus, but to free the Newton’s “classical mechanics”, GR is not denying it, “classical mechanics”, GR is not denying it. but improving Newton’s its basic principles of inves Therefore, “quantum mechanics” is changing of cause and conse tigation while switching the rationalistic relation “antimatter”- entities such as “quark” or quence to half-metaphysical which are allowing for the possibility of category of probabilities, that is and quantum mechanics coincidences. The difference between classical between modern are indicated in the same manner as the distinction age, although belonging to the same epoch. Since re and post-modern the prin- but not abolished searchers of “quantum mechanics” exceeded, as well as researchers ciples of classical mechanics, they are, therefore, period and the same flow of “classical mechanics”, offspring of the same thinking. , Pluto Press, 1999. Strategies J. Baudrillard, Fatal Gaillard points out that Baudrillard in the aforementioned work « is sug What we have named the “partial metaphysics”, Lyotard called the “mi- Lyotard What we have named the “partial metaphysics”, If there is no significant antagonism between “general relativity If there is no significant antagonism between K. situacija vremena, Jaspers, Duhovna      24 25 23 22 21 Fatal of quantum mechanics is Jean Baudrillard, with his Fatal physics Strategies ern science that is desperately seeking for a body, then the new seeking for a body, that is desperately ern science into two in practice be embodied reality of science will concrete new contemporarytheory - general scientific paradigms of relativi- ty and quantum mechanics. traditional in the represented as metaphysics chanics will not be will but both of these scientific paradigms meaning of the word, simplistic scien- conclusions that surpass imply some metaphysical tific positivism. relativity of all confessions, while the general often used by theists theoryAll this unambiguously is used by certain neo-Spinosists. optics shows signs of overcoming the narrow states that the epoch of modern mechanistic positivism call “partial metaphysics”. spiritual situation of time spiritual situation mechanistically-pragmatic Odyssey is replaced by a post-modern replaced by a post-modern mechanistically-pragmatic Odyssey is by the new-old secrets of the once again who is amazed Odyssey, “enchanted” world. - - , se- 26 post-materialist values and thus, with its post-materialist The postmodern era This world of “new enchantment” is not only the world of is not only the of “new enchantment” This world path, to unwind the destiny of mankind which has been integrated into path, to unwind the destiny Baudrillard are pre delicate threads of the mind ». Gaillard by analysing which « the shifty decep cising the sin of prudent Odysseus because of tions, invented in order to resist the enchanting voices of the world full of meaning, stayed tied up to the mast of the mind, so we do not duced by fear, cross over to the side of the mermaids ». Françoise Gail- cross over to the side of the mermaids ». Françoise duced by fear, epoha ili zabluda, sveta, in: Postmoderna – nova začaravanje lard, Novo Naprijed, Zagreb, 1988., pp. 132-133. , Svetovi, Novi Sad, 1991, pp. 83–90. , Svetovi, i simulacija Simulakrumi Ž. Bodrijar,  26 the accompanying return of religion and religiousness as a relevant return of religion and religiousness the accompanying , however, its paradise, as well as its hell, but will social force, offers of which side to choose. leave people the choice the return of old religious and literary of old religious and the return but also new media myths, - irrational behav which also produce myths are possible, or virtual of the real “implosion old myths, represent those but, unlike iour, by Baudrillard. meaning”, as expressed

Cvetićanin / Arsić 274 275 edited volumes . nauka, Beograd. društvenih nauka, Beograd. Zagreb. epoha ili zabluda, Naprijed, versity Press. versity Press, Princeton – New Jersey. ogradska nadbiskupija, Beograd. - civilno društvo, ed. V.Pav nastanka civilnog društva, u zborniku Potisnuto Beograd. CENTAR, lović, EKO centar Pavlović, Istraživačko-izdavački utopijskih energija, priredio Vukašin SSO Srbije, Beograd. Series Publication. ments/UDHR_Translations/eng.pdf društvenih nauka, Beograd. društvenih nauka, Beograd. , Tübingen. Max. (1920/21). Gesammelte Aufsätze zur Religionssoziologie Weber, Đurić, – revolucija, nihilizam, anarhizam, Institut Mihajlo. (1979). Utopija izmene sveta – nova Novo začaravanje sveta, u zborniku Postmoderna (1988). Gaillard, Françoise , Batoche Books. of History (2001). The Philosophy Hegel, Georg Wilhelm Friedrich. of Enlightenment, Stanford Uni- Dialectic Horkheimer Max, Adorno (2002). Theodor, Industrial Society, Princeton Uni- Inglehart, Ronald. (1990). Culture Shift in Advanced zajednica Novog Sada. situacija vremena, Književna Jaspers, Karl. (1987). Duhovna postmoderna, KIZ Art Press, Beograd. (1995). Šta je Jean, François. Lyotard Adenauer i Be- crkve. (2006). Fondacija Konrad Osnove socijalnog učenja katoličke Pantić,vrednosne orijentacije u Srbiji i mogućnosti Dragomir J. (1995). Dominantne (1987). Emancipatorska energija društvenih pokreta, in Obnova Pavlović, Vukašin. ideje i religija, Čigoja Štampa, Beograd. (1999). Političke Stanovčić, Vojislav. State Electronic Classics , A Penn (2002). Democracy Alexis de. in America Tocqueville, - Universal Declaration of Human Rights: https://www.ohchr.org/EN/UDHR/Docu , Arhipelag-Institut društvenih Državništvo modernog doba, Arhipelag-Institut društvenih Cvetićanin, Neven. (2016). Literature , Pluto Press. Strategies Jean. (1999). Fatal Baudrillard, Novi Sad. , Svetovi, i simulacija Žan, (1991). Simulakrumi Bodrijar, and Myth, Courier Corporation. Ernst. (1946). Language Cassirer, Službeni Glasnik-Institut i desnice, levice Epoha s one strane Cvetićanin, Neven. (2008).

ЗЛАТКО МАТИЧ ЗЛАТКО Белградского Университета Белградского Православный богословский факультет Православный богословский факультет

Матич 276 277 edited volumes ------A новных пунктах представить потенциально конструктивный ответ Православной Церкви (православного богословия) на вызов проблематики. Наша такой цель – подчеркнуть необхо димость дерзновенной - реинтерпретации кон теологической Пре Святое достать нужно что то, (традиции), Предания цепции сделатьи Дляризниц жизненным. его архивных из тако дание го предприятия диалог нужен с современным миром в ключе вых вопросах, понимание постмодерна, уважительное обсуж тради и историиидентичности, времени, понимания его дение ции. В соответствии с этим, необходимо предложить смелый шаг навстречу («диалогическая парадигма») с намерением повторяе гомогенную и идентитет гомогенный как преодолеть мость (вместе с ностальгией по «потерянному раю»), так и наи- вные футурологии, Диало и Церкви и миру. угрожают которые гическая парадигма поэтому и не является пассивной, она не только проводник того, к чему мы пришли через предание, хотели нас, сближает состояние такое следовательно, традицию; под- на нас призывает начало Диалогическое нет. или этого мы любовь. обязывает этому к нас что потому, другого поиска виг вра- к именно любовь – знаем все мы христианства,как priorium прин- Упомянутый спутнике. или собеседнике о уже говоря не гу, цип диалога поэтому и является не с «улицей односторонним но движением», событием встречи с другим и его с отличиями предания, меняет которое и нас и заставляет меняться и наше становитьсяи бо вызовах новых богословие,в преображаться лее свежим и плодотворным. христианствo,православ пост-традиционное - слова: Ключевые диало посмодерн, традиции, реинтерпретация богословиe, ноe гическая парадигма. Настоящее исследование – философско-теологический анализ феномена христианства»«пост-традиционного и попытка в ос Аннотация Пост-традиционное христианство: христианство: Пост-традиционное между церковь православная и антиципацией ностальгией ------Основные богословские и социологические предпосылки В соответствии с указанными исследовательскими пред- Тема настоящего исследования – философско-теологиче Тема Введение Концепт традиции в пост-традиционном времени Концепт мира описываются разнымисовременного плюралистического исследованияспособами. За потребности конкретного мы прини- ский анализ феномена «пост-традиционного христианства» феномена «пост-традиционного ский анализ и - пунктах представитьпопытка в основных потенциально кон структивный ответ Православной Церкви (православного бого словия) – подчёр проблематики. Наша цель на вызов такой сделатькнуть что необходимо дерзновенную позицию, предания (тради- концепции теологической реинтерпретацию достать что нужно риз- ции), то, предание из архивных Святое ниц и сделать Для его жизненным. цели нужным является этой миром, понимание постмодерна,диалог с современным рас времени, идентичности,смотрение его понимания истории и традиции. В соответствии предложить сме с этим, необходимо лый шаг навстречу («диалогическая парадигма») с намерением и гомогенную повторяе преодолеть как гомогенный идентитет мость (вместе с ностальгией по «потерянному раю»), так и наи- вные футурологии, и Церкви и миру. угрожают которые частей. Вследпосылками, доклад за делится на несколько представлением основных особенностей- нынешнего пост-тра диционного христианства богословского и со и критического интеракции с современным ми- анализа его циологического быть, «постхристианским»),ром (может мы предложим ответ шансы Церкви и её свидетельствана вопрос, в таких каковы обстоятельствах, сделаем а в конце о теологический вывод прогрузиться в ризницы соб призвании православия глубже чего ственной найти то, традиции. Мы считаем, что там можно жаждет человек – радикальность современный мир и еван- основывается на одном специ- любви, который этоса гельского так называемое memoria futuri. предании и памяти, фическом

Матич 278 279 edited volumes ------(Taylor, 1992). В соответ (Taylor, . Исчезновение «великих притч исто. Исчезновение «великих 1 в архив пре-модерныхв архив категорий. Крушение традиции вообще означает «крушение тра- Крушение традиции вообще означает Пос. в. Lelke, „Tradicija“, y R. Šnel (ur.), Leksikon savremene kulture, Be- Leksikon y R. (ur.), Šnel „Tradicija“, Пос. в. Lelke, ograd, 2008, 701–702. (нравственной) ценности предания  1 ствии аналитики почти едино с этими предпосылками, и другие душно с феноменом новое время, модерн идентифицируют определяют как «пост-традиционное«отцепления от предания» или «современный суррогат длядвижение» истощенного содер жания традиции (Хабермас)» маем понемногу классиче почти уже но полезные, обобщённые, ские заключения Чарлза Тейлора, который идентифицирует три который ские заключения Чарлза Тейлора, (слабости«смущения» или истощения) модерна: индивидуализм, свободы.инструментальный (политической) разум и лишение Другими словами, цели из жизни ианализирует удаление автор под доминированием инструментальногоисчезновение свободы связывает с исчезновением смысларазума, и это напрямую чув- и ства рий» мета-повести парадигмы абсолютных ис удаление Лиотара, тин, мейнстримизация использует ум для субъекта, который того и не закруглённым чтобы ничего не воспринять окончательным, понятия традиции. Преда- изменимым, вызвал трансформацию настойние (традиция) воспринимается как реальность,- которая и свободучиво лимитирует познание мысли, что ведет к понятием «детрадиционализа- определяется процессу, который 2008). Расстояние модерна от тра- ция» – detraditionalization (Lelke, традиции» (Перо человека модерна от своей диции, «отдаление традиции как замкнутой,вић, 2011:95-103), связано с понятием реальности,неприкасаемой, неизменимой авторитетной которая кото основе на релятивизацию, размышление, критику, терпит не рых она укладывается метафизики», и это не диционных категорий христианской почти во всех своих ви- надо доказывать. Святое Предание «в кризисе понимания, а особенно в дах уж долго находится (Крстић,кризисе усваивания значения и влияния» 2012:25- жизни христиан, должно быть проявлено в как 34), которое обществен- Современный контекст утверждает один теолог. ной жизни (мы говорим о Сербии) помечен понятием тран- зиции, чьей ключевой является неуверен- характеристикой цивилизация подняла на научная ность. Технологическая ------. «В нестабильные времена верен лишь . «В нестабильные времена верен лишь 2 Некоторые авторы подход к преданию, который мы опи- авторы подход который к преданию, Некоторые «При кризисе посредствования авторитетов и принципов традиции, - системы предмодерной созна обозначенной является конец значит, нием о постоянном- взаимоотношении с транцеденцией, с божествен ной сутью.», Dotolo (2011:23). ср.  2 отход от традиций и традиционного, предмодерного обще предмодерного отход и традиционного, от традиций ства, его (не всех) ценностей сущно в общей и понятий, что, сти вызывает серьезные последствия для- нашей религиоз упомянутой уже категории ности» (Крстић, Рефлексия 2018). что богословиеподразумевает то, принять должно серьезно общества, плюралистического во внимание вызовы которое тради- рассмотрение самопонимания требует «радикальное цией унаследованного и издревле подтвержденного насле в двух Поэтому дия религии» (Bižica, 2008:323-326). слабо и начала «в кризисе опосредования авторитета стях, т.е. премодерного движе традиции» усматривается завершение маркировано знанием о постоянном отноше ния, которое Бытием» (Dotolo, нии с трансценденцией, с божественным упомянутые 2011:23). Поскольку категории (Авторитет выше для конструктивными являются и Предание) христианства сообщества, что с кризисом очевидно то, как церковного кризис христиопосредования традиции прямо связывается - идентичности. вопрос идентичности, Именно, анской кото идентичности,рый всё чаще определяется как кризис «мар кирует современное общество, но и все Церкви и их 2017:145-159). теологии» (Ковачевић, важнейших предубеждесали в введении, считают «одним из надо пересмо которое модернизма, ний» просветительского что традиция по отношению к их позициям треть потому, модерна (Lelke, является не обязательным антиподом упомянутых2008:702). В контексте попыток, наряду с философ ных целей, декаданс ценностейных целей, отождествляется с равноду- духовность Современная отношению к ним. шием по по же, сути, индивидуалистична яв- – субъект (индивид, одиночка) действияляется носителем без посредства традиционных норм и предпосылок небывалую высотунебывалую действий мощь но исключи человека, - опустила вер Нет больше порог предпосылок. тельно низко

Матич 280 281 edited volumes ------. Вызов своеобразной апологией предания через предания апологией . Вызов своеобразной 4 , надо совместить и богословское исследованиесуще - Попытка догматизированного и схоластического воз 3 го общества, который проводился в сентябре в 2012 году,го общества, в городе который теме «Понимание тради- Сремски Карловцы, был посвящён именно ции, традиция понимания», что подтверждает и актуальность темы. рии, утверждая «что мы, православные что и то, пришли к тому, даже мы не знаем что делаем с нашей Литургией и преданием», указывает (2001). Зизиулас Распря Хайдегерра о бытии тянет его к анализированию и темпораль Распря ных и исторических таким образом и к вопросу аспектов проблемы, наследия, наследства, философско Сербского традиции. Симпозиум православных Fisichella (2009:914-916). От Уп. теологов на потребнно была в состоя - перцепции Предания, чтобы Церковь сти творческой нии решать прблемы времени и осуществать дело спасения в исто   3 4 ственно для важного Церкви понятия и веры сознания жизни, Предания скими переосмысление в настоящее его применения выражен время и в богословии, исследованиях. и в социологических Апологе движения всех форм предания на уровень постоянных и неиз- движения и контр менимых форм представляет чрезвычайно плохой Традиционализм тический же метод, смешанный с политическим подходом, метод, смешанный с по тический же рождает- недоумения. В связи с этим, мы идентифициру новые и особенно ошибочных нашему мнению, бы два, по ем хотя подходы и понимания традиции. Это опасных способа анализа - (как негативного феномена консервативиз традиционализма и его антипода, прогрессивизма. ма) продуктивный феномен, присутствующий теологиях в разных описание тра- и в других науках. Живописное и поучительное диционализма представлен (Bajsić, метафорой ежа на дороге реакции ёжа пе картинке идёт о знаменитой 1972:7-18). Речь свернётся, превра- ред опасностью: мы все знаем, что он тогда клубоктится в колючий ждёт и ухода врага. Ёж это делает ты- его традиционная реакция. сячелетия, это его «предание», это люди когда и тогда, Но он продолжает делать что-то похожее его ба- стали пересекать его места обитания дорогами. Однако зисная традиция не в состоянии его от движения сохранить - - - - , которые , которые 5 Логика обороны и защиты собственного бытия или и защиты собственногоЛогика обороны бытия или Об этом писали в З. Матић (2004;855-876). Об этом писали в З.  5 осуществляются через «ностальгию смысла, за парадигмами ценности...».и выборы направлять способны Одной которые из самых частыхполностью является попытка исключить не устойчивость переданной идентичности, закрепить «стагна- становится создание цию» жизни, в силу чего невозможным идентичности, (Dotolo, а таким образом и её охранение» сам который континуитете, 2001:19). Уверенность в неком для себя стал самом деле является ложным на бы целью, забывает верную креативность видением традиции, которая - (Dotolo, 2001:7). Копи в процессе перенесения верования» старыхрование жизнен- новых в навязывание их и моделей ных обстоятельствах что они «старые», потому, вызы- только и с вают уважительные реакции и с культурологической точки зрения. Клерикализмтеологической (соотнесение с клиром)всей Церкви только и бюрократизм (формализм в отношениях вплоть до фарисейства) в церквях и христиан- проявлениями тради- ских деноминациях являются чёткими и существованииционализма как искушения в изучении нами в идентифицируется предания. Опасность, которая этом подходе – традиционная обеспеченность к традиции, христианина. навык, ароганция европейского религиозный - здесь поднимается – Что из традиционали Вопрос, который христиаствастического является воистину христианским (церковным)? мую смерть и угрожает привести и угрожает мую смерть род к целый биологический уничтожению. способствуетбытия своей группы ряда отрица- расширению аутентичному угрожают пони- которые тельных появлений, направить реак может легко логика Такая манию традиции. проявляется который и фундаментализму, цию к интегризму через нетерпимость и жёсткую исключительность. вос Она парафундаментального типа производит реакции транспорта и стальныхтранспорта Постоянное врагов. и неизменимое его в заведо теперь ведёт его, охраняло которое предание,

Матич 282 283 edited volumes ------Вторая сторона одной и той же реальности,Вторая сторона ошибочного же одной и той восприятия предания (традиции) – искушение потери любой – искушение предания (традиции) восприятия связи с наследием, образом и беспринципное измене а таким Прогрессивизм Прогрессивизм ние и отказ от него, под прикрытием модернизма и либерализ- под прикрытием ние и отказ от него, подчинение и включение опасным является хри- ма. Насколько стианства в старые вредным является традиции, настолько попытка его субординации по отношению к старому ста веку, - И здесь мы отмечаем сосуще порядку. рому миру и новому к приспособлению ствование уважительного желания речи к новым традиционной христианской (aggiornamento) жизненным обстоятельствам с одной, и поверхностного дове банализацию совокупной реальности, через рия к novum веку, избавляется от теология с легкостью с другой стороны. Тогда векам, в страхе,неких одеяний, приписывая их Средним что (литургический)традиционный символический и обрядовый Один человеку. язык не является понятным современному мыслитель что многие элементы традиции Церк утверждает, столкнутся с постмодерном, больше не являются по ви, когда превратилась в непо нятными или приемлемыми; традиция нятный язык (Domazet, 2001:423-436). При этом, всё-таки, привести снятие старых к обна- может одеяний некритическое идентичностиженности традиционной ра- предания и к потери послания.дикальности евангельского Рефе христианского, не та христианская,рентная модель предания – больше она постмодернисткойразлагается и теряется в прогрессивизиме эфемерности.- на плюра Здесь важно заметить: в предложении христианские традиции не являются a рынке листическом priopri отброшеными. С ними случилось что-то хуже, намного из них высосан жизненный сок Христова– нового и радикаль- ного – этоса общности и пасхального события, что является Библия ста предания. Например: фундаментом христианского - ла не брошенной, она стала чтивом, стоящим филологического и литературного анализа; церкви не разрушенные, но в них хо дят туристы; как моменты индивиду праздники выжили только - ального развлечения (Ночь накануне Рождества, Вербное вос кресенье, Богоявление и многие другие праздники, которыми ------Об отношениях христианства и современной духовности Первый вид современного искушения, которое стоит пе искушения, которое Первый вид современного ред христианской традицией, традиционализм, обычно счита- традицией, ред христианской церковью, стоитется опасностью, перед Католической которая – перед протестантскимиа другой, прогрессивизм экклезиоло известно что большое количе то, гическими общинами. Все же (направлений, обществ,ство движений новых религиозных братств могут во всех христианских деноминациях) очень легко быть описаны упомянутыми напри- Касательно, феноменами. экклезиологическихмер, систем православной Церкви можно могутсказать, что за ними следуют тоже ука- которые явления, локализированные зывать на интровертные и национально в случаетенденции понимания предания, которые эвентуаль- нега- предпосылок могли ного сочетания социополитических тивно проявиться как традиционалистические. В следующей части настоящего исследования мы попытаемся описать, какой подход к преданию стал бы приемлемым для актуальной бого словской мысли современной плюралистической в контексте духовности. и ее теология предания в традиции Церковь, обществе пострадиционном плюралистическом - на Гри преподававший выразительно говорит римский теолог, Лафон, Г. Анселм, Санкт колледже в и университете горианском следующим обладает Словом что Церковь образом: Верно то, вечной жизни, но не каждая форма Церкви. Если возможна способность что то не потому ли это, представить Церковь, - или фети ошибочно (магически воспринимаются го Предания, шистски)используются для и чтобы часть того, освящённой - внеслиприроды искон в профанное пространство). Традиция христианствано церковного сплачиваю не является больше меньше является носителем смыслащим фактором, ещё Пре экзистенциальногодания. В отношении выбора человека, «Церквам была предоставлена каких-то осо сохранения задача традиции» (Dotolo, видов христианской бенных, но не нужных 2001:157). Церковь литургическиЦерковь Свято центральные моменты отмечает

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поиск новой идентичности Церкви традиционной (представимы и другие формы), и и чтобы была активной потребность, чтобы и Церковь она внесла вклад в рождение нового мира. В связи с первым пунктом, понимание веры и традиции в В связи с первым пунктом, понимание и снова при- принимает – идентичность, которая Церковь 2)  анализ предания основан на двух образом, катего Таким По меньшей мере два акцента приведённой цитаты при- два акцента приведённой цитаты По меньшей мере 1)  Определённая реальностъ через само вспоминание по лучает в этом конкретном историческом моменте определён- историческом лучает в этом конкретном ное значение и опредённую ценность, становится осмыслен- риях: первое указание говорит нам о повёрнутостириях: первое указание говорит нам к будущему христианстве вере в (об эсхатологической / Церкви), а второе – об этосе ответственности (о начале рождения лучшего нового, по диалогиче направиться только возможно к которому мира), траектории. ской от Митрополита Пер форме, мы перенимаем эсхатологичекой крупнейшего православного- теолога, Иоанна (Зизиу гамского, говорит: который ласа), но этот перенос никогда что ей историянимает то, предоставляет, истории; он происходитне касается только таинственно, евхари- в последние приходящий воспринимается как дар, стически, т.е. дни, как Бог обещал и приготовил для нас в Своём Царствии. (...) Предание перестаёт быть даром Духа, если оно является только 2006:33-53). (Зизијулас, континуитета. делом исторического формы Католической церкви, а может быть и всех церквей, в быть и всех церквей, церкви, а может формы Католической частибольшей способствуют западной цивилизации, смерти содействовали каким раньше таким образом, ее рождению? приливы и от перед фактом, что если закроем глаза мы Только ливы, которые сегодня потрясают западную цивилизацию, по цивилизацию, сегодня потрясают западную ливы, которые в состоянии мы будем представить и другие трясают и Церковь, допустили и одновре бы Церкви пережить формы, которые менно содействовать нужном рождении нового мира. (Lafont, 1995:42-43). влекли своим христианским внимание и мы оттенком, которые бы подчеркнули: ------. Суть не в концептуальном утверждении или опре 6 В эсхатологическом и богослужебном контексте, целое и богослужебномВ эсхатологическом контексте, Именно общность каждой Церкви с апостольской локальной образом, общностью в истории одну нить Предания. Таким создаёт традицию не понимают как простую в передачу дара из поколения но как общение в единой вере Церкви и в охваченных поколение, и веры, всех поколений и партикуляризациях различных выражениях всех пространств.  6 делении реальности но в их жизненности. из прошедшего, Мы присутствуем и познания опыта и эксплицитного в диалектике В этом и есть своеобразного memoria его выражения. тайна futuri, ключевые и теологии традиционной определения веры - Церкви (Православной Церков христианской и Католической). быть метафорой ино ные сообщества призваны, чтобы всегда го мира, ...знамением надежды, в состоянии перечиты- которая но решительного присуствиявать знаки дискретного, Церкви в истории (Dotolo, 2017:98). Предание, таким образом, становит ся живым и постоянным евхаристическим вспоминанием веры Церкви, становится продолжением (perpetuelle memorie) истории стать спасения, но и бывает свободно предложенно и вспоминанием мира сущестования другим образом, возможно стью антиципирует будущее и ос жизни в общности. Традиция ского типа о ком-то или чём-то, но и без исключений или чём-то, стремится о ком-то типа ского стать событием, событием одним креативным и эффективным предпосылками характера. Это и является онтологического богослужения,христианского православной Литургии. анамнестическийПредание являет Но воспоминание характер. ради случилось,обо всем, что нас не имеет целью вернуть нас до настоящего.свестив прошедшее, ни только прошедшее хронос, введением прошедшего в Анамнез не заканчивается его помещаем в нынешнее ни его присутствием,даже ни когда мы ни вспомнили, всё время, потому что все и всё, о чём бы ещё осталось передаётся в руки бы во владении смерти. Время чтобы Бог его исцелил и преобразил Предание в веч- Божьи, ное ныне ной и оцененной. В конкретном событии прошедшее событии В конкретном ной и оцененной. становится настоящим, показ, обзор повторный через анамнез, их актуализацию.именно перед нами, событий никода Память писхологиче воспоминаний оживлением только не является

Матич 286 287 edited volumes ------7 . Общий способ существования христианского 8 Касательно другого пункта цитаты Лафона, который мы цитаты Лафона, который другого пункта Касательно Такой метод впоследствии, наряду- Такой со своей компати - „Шансы и воз Например: Матич (2017;255-270). Об этом писали в З. можности огромны. Первым шагом было бы всеобъемлющее восста- богословского понятия Истины. Мы упомянули, новление исконного об истине говорить что в настоящее как сформи- время невозможно реальности. бы это не казалось странным, Как рованной и конкретной православная почивает на учении о том, что Истина именно Церковь сообщности, в процессе –событие, что она возникает что у нее нет догматических ценностей, это из-за идентификации истины а все с са- мим Христом, и мир значит – с живой, свободной личностью. Церковь могут участвовать в формировании Истины через ее происхождение. Вместо обладания Истиной, того чтобы исходить из позиции Церковь метода рождения Истины быть носителем майевтического бы могла процессе вникания в чаяния конкретных в свободном диалогическом людей 21 века. Диалогический вызов, следовательно, ставит перед Эти слова Блондела (Maurice Blondel), цитирует P. Henrici (2017:24-32). Henrici Эти слова (Maurice Blondel), цитирует P. Блондела   7 8 меливается освещать это будущее своим трудом во временно освещать это будущеемеливается своим трудом сти прошедшего. анализируем, и который указывает на этос отвественности указывает и который анализируем, и диалога, мы предложим на настоящий одну свою точку зрения устоял бы перед кри- методом, который поиск диалогическим православного богословия,тикой догматического особенно те ологии Предания. Его мы назвали бы переводом богослужебологии Предания. ной теологии общности Этос ответственности в практику. отстветвенностиявляется практикой для а диалог по другого, подход является вызо Такой от другого. определению зависит вом для каждой системы самодовлеющей и самозакрытой док трины, для каждого стерильного догматизма и традиционализ- освобожденияма. Им предоставляется возможность хорошая каждой от абсолютизированного сознания верующей общины о себе и своём исключительном и ещё более глубо предании, которое события, подхода к традиции, как диалогического кого свою инстиктивностьмы все вместе формируем и которое по сочетание с другим яв- Такое лучает в процессе события (in via). ляется шансом на возрождение идентичности каждой религи- а не искажённых общности,озной через воспитание исконных, традиционных предложений. бильности с богословием, имеет большое преимущество пото что соответствуетму, и духу ви- плюралистическому времени, дению мира ------. 10 и заставляет меняться и наше богосло 9 на Божия» в школах Сербии: «Существовавшие до сих пор план и в школах на Божия» имели целью вестипрограмма православного Божия» диа- «Закона молодыми людьми, чтобы этот разговор был эк лог с конкретными зистенциально важным, и чтобы он касался жизни молодежи. Они Пример хорошего диалога находим в примере существования диалога находим Пример хорошего «Зако Уп. A.Уп. и конструк участник Russo (2011:145-171). Любой критического христианством и миром задачу изменяться, что не чуждо христиан- бы мы оказа- ству, если Так как живое объединение. принять Церковь лись на пути само-аффирма Истины создания - до ее окончательной ции в собственной деноминации“ (266). тем более поймет самого тивного диалога чем лучше знает другого, se stesso, conoscendo себя („ognuno comprende più adeguatamente мы отмечали в Матић (2013). позиции Похожие meglio l’altro“).   10 9 вие, преображаться в новых вызовах и становитьсявие, преображаться в новых вызовах све более жим и плодотворным - своей Лич ственного ставший Сын Божий, Бытия. человеком, ностью свидетельствует и человече божественного о диалоге Святой Дух в одном бытии. ского является, прежде всего, Духом общности, Эта или Духом многих в одном Теле. диалога православия, этот знак специфичное отличие каноническое, личностной идентичности христиан направляет на диалогиче скую откровенность ценой. Христианин к другому любой не су - нём собственный в ществует находя источник без другого, бы- другой становитсятия, и чем больше иным, тем больше поучение Именно, Божьим. христианин является человеком предания заключаетсяхристианского в том, что Иисус Христос для что бытие дляявляется человеком потому, других другого Христа, чья любовь к есть и того, бытие Сына Божьего, только Отцу Диалогическая парадиг является персонифицированной. проводник и не является пассивной, она не только ма поэтому следова к чему мы пришли через Предание, традицию, того, - состояние сближает нас, мы этого или нет. такое хотели тельно, нас на подвиг поиска другого начало призывает Диалогическое что нас к этому обязывает любовь. A priorium христианпотому, - ства, как мы все знаем – любовь именно к врагу, не говоря уже упомянутый спутнике. или Уже принцип диалога о собеседнике односторонним с движением», и является не «улицей поэтому его Предания, ко но событием встречи с другим и с отличиями торое меняет и нас Бога, Святой Троицы, возносит диалог в сферы вечного боже диалог в сферы вечного возносит Троицы, Бога, Святой

Матич 288 289 edited volumes ------. Чтобы это не 11 Когда Предание теряет свой смысл и когда становится су- смысл теряет свой Предание и когда Когда славных, слово, пропустили но мы в парафразе конфессиональное чтобы указать на универсальность фунда- проблемы религиозного ментализма. Уп. (Ватопедски, 2011:253-254). Автор говорит о верующих право (Ватопедски, 2011:253-254). Уп. исходили из имплицитного определения, что возврата к монолитно исходили что возврата из имплицитного определения, а это приводило к выво му обществу или к религии больше не будет, следовала предлагает что плюрализм то, системам, религиозным принимая во внимание потребности молодых людей. Автор учебно ственно, ставит христианство и мир перед задачей изменения, что отнюдь не чуждо христианству, как живое если Церковь осознать объединение, а не стерильный институт». (Благоевич; Матич, Ср. 2017:3-12). ду, тождествен плюрализм что религиозный пе с высшим вызовом реосмысления статуса онтологического объедине всех религиозных ний. Вместо борьбы с новым миром, «новым режимом» и вместо пу- ис Божия» стой «Закона ностальгии такая концепция по прошлому, Богословскогого плана и программы ординарный профессор фа- браничевский Игнатий (Мидич) считал, Белграде, епископ в культета вступить должен Божий» в отношение с новой системой,что «Закон а уверенностине закрываться в себе, в своей ложной или закрытом он писал, был присущ гетто. со Учебникам, которые догматическом кратовский метод рождения истины, а не высказывания с позиций утвержденных и застывшихсоответ знаний. Диалогический вызов,  11 случилось, мы приглашены диалогически создавать Предание диалогически создавать случилось, мы приглашены являются ис различности. Традиции желанию, в, по Божьему тинными, только когда мы их создаем, а не когда мы их пассив- а не когда мы их создаем, когда тинными, только но проживаем. хой формой, фундаментом без надстройки, тогда оно легко по легко оно без надстройки, фундаментом формой, хой тогда Заключение ощряет традиционализм, интегризм, даже и модернизм, и все интегризм, даже ощряет традиционализм, они могут- называ проявиться и профундаменталистически. Так настаивание на традиции без её ис т.е. емый традиционализм, перерасти в фундамен- может очень легко тинного восприятия, его традиции (Предания) в содержание тализм. Понятие и сыром, (нео)схластическом- понимании линейного безжизнен мере опасно и в богословских в равной ного континуитета, и в в равной степенидругих научных кружках, и Церквям угрожает все очень точки зрения, мы такой С и социальному окружению. фундаментализма стать жертвами можем легко . International scientific meeting , traganja u postmoderniteta i religioznog обществе) современном

в e kršćanstvo. Izmeđ , Kršćanska sadašnjost, Kršćanska civilizacije, i Crkve 7–18. rubovima Zagreb, Na 240–254, Београд–Шибеник: Истина.:240–254, Београд–Шибеник: 253–254. Brescia, 98. 1–4, 13–35 (34). Саборност, 33–53 (52). 1–2, Саборност, првих пет векова“, sia 25, 1, 145–159. практичне теологије, Београд, 25–34 (25). Теме Православље и модерност. sluzbi-vaspitanja-za-vrednosti (25.2.2018). ornost.org/zoran-krstic-veronauka-u- Minnesota, 17. 2, 855–876. современного мира “, в: M. Blagojevic, Z. in contemporary Matic (edd.), Religion society (Религия almanac,255–270. Belgrade, за просвету Цркве, Одбор и културуПравославне Католичке и Римске посебно 9–17, 183–187. Пожаревац, браничевске, Епархије Kršćanska sadašnjost, Zagreb, 23. 423–436, 423. школьной системе Республики Сербии (2001-2017) // Научный результат. результат. Сербии (2001-2017) // Научный системе Республики школьной № 4. – Т.3, Социология и управление. Атоса, Зизиулас, И. (2001). „Символизм и реализм в православном И. (2001). „Символизм богослужении“,Зизиулас, J. (2006). „АпостолскиЗизијулас, прејемство Цркве и апостолско у континуитет Diacoven- (2017). „Kršćanski identitet u otvorenosti drugima i drukčijima“, Kovačević, D. у Id, предања“, Крстић, (2012). „Црквена дисциплина под призмом канонског З. Крстић, (2018). Веронаука у служби З. васпитања за вредности, http://veronauka.sab- , Beograd, 701–702. savremene kulture Leksikon y R. Šnel (ur.), (2008). „Tradicija“, U. Lelke, 42–43. Paris, , Cerf, catholique Lafont, G. (1995). Imaginer l’église , in Our Time the Church Questions for and Postmodernity. Mannion, G. (2007). Ecclesiology тенденције у енциклици (2014). „Фундаменталистичке Quanta cura“, Теме Матић, З. (2017). „Православная перед духовнымиМатић, З. Церковь вызовами (2013). Да истинујемо Званични богословскиМатић, З. у љубави. дијалог , Queriniana,interdisciplinare Un percorso e postcristianesimo. Dotolo, C. (2017). Teologia Domazet, A. život, 4, Obnovljeni – nositeljica tradicije u postmodernoj“, (2001). „Crkva Dotolo, C. (2011). Moguć , 43, 323–326 (323). , 43, 323–326 pluralizma“, Crkva u svijetu „Ozbiljnost Bižaca, N. (2008). православный перемены: в катихизис (2017). Религиозные Благоевич, М., Матич, З. са у Реч фундаментализма. верског Превазилажење Ватопедски, Јефрем. (2011). Литература (1972). Bajsić,Vjekoslav.

Матич 290 291 edited volumes - - the modern world is crucial, understand- ing of the consideration postmodernity, of the understanding of time, identity, nec is it Therefore, tradition. and history, essary to suggest a vivid move towards a “dialectical paradigm” to overcome not only homogeneous identities and homo- geneous repetition (along with nostalgia futurol- naive also but paradise), lost and ogy that afflicts both the Church and the pas- not is paradigm dialogical The world. sive. Dialogical principle invites us to the us for love because another seek to quest is the obligation. : Christianity, post-traditional Keywords Eastern Orthodox theology, interpreta tion of dialogical tradition, post-modern, paradigm - , Edizioni Studium, Rom, 145–171, 152. Studium, Rom, 145–171, , Edizioni globalizzazione della nell’era Harvard 1991 The Ethic of Authentity, Ontario House of Anasi, Press, Cam- bridge, MA. 43, 130, 24 – 32, 29. Communio i dogma’“, Blondela ’Povijest западноевропейской онто-теологии)“, Богословљезападноевропейской (95). 71:1, 95–103 The text presents the philosophical-theo- the presents text The logical analysis of the phenomenon of “post-traditional” Christianity and at Abstract tempts to provide the constructive an- - Church to the chal swer of the Orthodox lenges that this problem poses to it. The goal is to emphasize the need to a make conception the of reinterpretation daring treasurythe from it extract to tradition, of of the archives and to make it alive. For such an undertaking, the dialogue with Zlatko Matić Zlatko THE CHRISTIANITY: POST-TRADITIONAL CHURCH ORTHODOX BETWEEN - NOS AND ANTICIPATION TALIGA Саборност. (20011). 1–4, 13–35 (34). Concord, C. (cbc Massey Lectures Series), (1992). The Malaise of Modernity, Taylor, , Zagreb. rječnik teološki Fisichella, R. (2009). „Predaja“, Enciklopedijski Crkve. Novo čitanje djela Mauricea Kristovo znanje u nauku (2017). „Tradicija: Henric, P. Russo, A. y I. Sanna (ed.), I fondamentalismi in un mondo plurale“, di Dio (2011). „Unità Перовић, Д. (2011). „Conatus essendi и вопрос о Боге (Один апект критики Левинаса Перовић, Д. (Один essendi и вопрос о Боге „Conatus (2011). Notes on Contributors Notes

Notes on Contributors 292 293 edited volumes - - - - - , Sociologist of Religion, Doctor of Sociology, Principal Re- Sociology, of Religion, Doctor of , Sociologist Blagojević Mirko is His scientific work Sciences (Belgrade). at the Institute of Social search Fellow an orien of people to religion and the church, with focused on the attachment - Pro Đorđević, Sociologist,Dragoljub B. Religion (1983), Full PhD in Sociology of Ethics and Morality and Professional Engineering Culture fessor of Sociology of - He is a founder of Yu of Mechanical Engineering, University of Niš. at the Faculty Study of Religion (1993; Honorarygoslav Society for Scientific President 2008). - papers in journals, proceedings and books by oth He has published 460 scientific ons of papers ei- er authors, including 32 books – he has also edited 72 collecti To Sciences of his books (Natural ther independently or with co-authors. Seven tation towards the research of Orthodox confessional spaces. Broadly, Blagoje- Broadly, confessional spaces. of Orthodox tation towards the research of Ser change, the processes of (de)secularization vić explores global religious religion. and the study of youth and bian and Russian society, Džerima – Tavern Skinheads, Sects and Cults, Speak Tavern Forever, Sociology day, the Beginners, I Asked on the Outskirts for Sociology and Its Surroundings, Pocket ) have been published in Story about Šaban Bajramović Snail – My Sociological Little have been published in Austria,several editions in large circulations. His articles Republic, Bulgaria, China, Croatia, Czech Bangladesh, Bosnia and Herzegovina, and the USA. Russia, Slovenia, Ukraine, Montenegro, Poland, Italy, Germany, in 1953. He complet Bosnia and Herzegovina Mijo Nikić was born in Gornji Zovik, and theology in Zagreb. He holds a master’sed his studies in philosophy degree in in Rome, and in University of Gregoriana depth psychology from the Pontifical 2002 he defended his PhD dissertation “The Image of God in New Religious of Theology in Zagreb. Since 1992 he has Movements” at the Catholic Faculty Psychology of Religion and Historybeen teaching Psychology, at the of Religions Jesus in Zagreb. He teaches eschatology at of the Society of of Philosophy Faculty He has published several articles in various journals. the DI Institute of Theology. He is the editor of two collec He attends national and international symposia. and / or Resurrectiontions: New Religious Movements (1997) and Reincarnation (1998). He has published two books: The Image of God in Religious Followings Psychology (2004), and two and New Religious Movements (2003) and Family Images of and True (2005) and Faithful booklets: How to Overcome Fear by Faith for priests and nuns and psycho-spiritualGod (2006). He holds spiritual exercises seminars for managers on the role of spirituality in stress management. - - - - - es . The Serbian Sociological So Serbian Sociological (2013-2015). Todorović is also involved in empirical and theoretical research involved in empirical and also is Todorović (2013-2015). ciety and at of ethnic, confessional relationships in present Yugoslavia religious and the Balkans. - In the Warburg (PhD in Combined Historical/Religious Studies, Stoyanov Yuri is based University of London) Institute, stitute, University of London Warburg at SOAS, University of London, and is a Senior Fellow at the Albright Institute, British Academy and Wingate Jerusalem. His past assignments include Oxford, Institute in Jeru- fellowships and Directorship of the British Academy’s Kenyon professor at several universities in salem. He has acted as a visiting lecturer and and Asia.Europe books such as His publications include English-language University Books, 1994), The Other God (Yale (Penguin in Europe Hidden Tradition Cross (Austrian Academy of Press, 2000), Defenders and Enemies of the True Sciences Press, 2011) and edited volumes. and Re- of Philosophy - In 2011 graduated from the Faculty Yeryomin Vladislav and Artificial Intelligence ligious Studies of the State University of Informatics is a At the moment,Yeryomin Yuryevich (Donetsk, Donetsk region, Ukraine). Studies and Infor Cultural graduate student of the Department of Philosophy, University Dahl East Ukrainian National mation Services of the Volodymyr interests include Plato- His research Lugansk region, Ukraine). (Severodonetsk, esotericism, Integral traditionalism, Indian nism and Neoplatonism, Western culture. and culture, Tibetan Buddhism, and Postmodern philosophy into account its four dimensions: physical, emotional (psychic), social and (psychic), social and emotional physical, its four dimensions: into account topic: helping medi- and elaborated on the has also specialized spiritual. Jurčić depression, overcoming stress, psychosomatic disorders, cine and spirituality in disorder burnout syndrome and posttraumatic stress psychocrisis, neurosis, of the of Philosophy at the Faculty holds a PhD in sociology Dragan Todorović He is an Associate to So Professor of Introduction (2011). Belgrade of University Sociology at at the Department of of Minority Identities and of Sociology ciology is a president of the Yugo of the University of Niš. He of Philosophy the Faculty Facta of Religion of Niš and editor-in-chief Study of the Scientific Society for slav and History, an inter Psychology Sociology, Philosophy, Universitatis within series: is a member of by the University of Niš. Dr Todorović national journal published of the Serbian the Study of Life and Customs of the Roma for the Commission the of President Academy of Sciences and Arts and was a graduated from the Faculty of Medicine in Zagreb. Within the in Zagreb. Within the of Medicine from the Faculty graduated Marina Jurčić which tak promotes integral anthropology psychology Jurcic field of medical

Notes on Contributors 294 295 edited volumes - Kjell Magnusson is an Associate Professor of sociology at the Uppsala University. - East Eu at the Departments of Slavonic Studies, Sociology, Dr Magnusson worked ropean Studies, the Centre for Multi-ethnic Research, and the Programme for Hol- The (1986), books on in Sweden ocaust and Genocide Studies. Thesis on Yugoslavs - The Im (1999), Genocide as Metaphor. Accords 1981, The Rambouillet Crisis in Kosovo (2006). An unpublished book in English on in Bosnia and Herzegovina age of the War (1986). Empirical Re- Sociology of Religion in Yugoslav Theoretical Perspectives search on nationalism and religion in former Yugoslavia. is a Research Fellow at the Philosophy Institute at the Academy of Institute at is a Research Fellow at the Philosophy Hesova Zora of Philoso- and assistant professor at the Faculty Republic Sciences of the Czech Charles University in Prague. She works on Islamic intellectual tradition, mod- phy, and more generally religion in contemporaryern Islam in Europe with a politics, Central Europe. particular focus on the Balkans and Eastern and is a PhD student and Church historian at the Section for Saggau is a PhD student and Church historian at the Section Emil Hilton church history, in University of Copenhagen. His field of study includes: religion - in the former Yugoslavi and in particular Eastern Orthodoxy South Eastern Europe on religion in Montenegro as well asan republics. He has authored series of papers by Award and violence. In 2018, he received the Miklós Tomka Eastern Orthodoxy for a paper on nationalism and religion and in 2019, an Elite ResearchISORECEA by the Danish MinistryPrize for Science and Higher Education. is an Assistant Professor at the Faculty of Philosophy and Faculty and Faculty of Philosophy is an AssistantVladimir Bakrač Professor at the Faculty - has published a monogra Dr Bakrač Montenegro). Science (University of of Political direc . He is also the Religions of Monotheistic and a Glossary and Youth Religions phy and Faculty of Philosophy is an Assistant Professor at the Faculty Predrag Živković in is actively engaged of Montenegro. Predrag Živković of Architecture - University shows his participation in the realization of nationalsociological research which projects, studies, published monographs and papers.and international scientific of his scientific and theoretical interest and researchThe most important fields and geopolitics. As political philosophy are: sociology of politics, a scholar of spe- he spent the summer semester of 2013 at the Sociologicalcialist doctoral studies, and mastering in the field of geopolitics of the Moscow State University, Faculty sociology of international relations. sity of Montenegro Psychology at the Univer for Sociology and tor of the Institute organization engaged in scientific researchand the director of a non-governmental for Religious Research – CREDO. on religion - Consortium - - - (Dez)integracija radničke klase druge klase radničke (Dez)integracija Radnički štrajkovi i tranzicija u Srbiji od 1990. do 2015. godine. i tranzicija štrajkovi Radnički and Propadanje radničke klase: materijalni i društveni položaj radničke klase Ju- klase radničke materijalni i društveni položaj klase: Propadanje radničke goslavije od 1960. do 1990. godine, goslavije Jugoslavije, Research Associate is a Mariana Maksimović Sciences at the Institute of Social “Modelling the Devel is a research member of the project team She (Belgrade). in the Light of Economic, Currents of Serbia in World opment and Integration by the Ministry funded and Science of Education, Trends” Social and Political of the Republic of Serbia. Selected publications: Development Technological Maksimovic,Human Resource Management in International Business, M. 2004. IES, Belgrade; Maksimović, of Labour and Management in M. 2014. Philosophy Maksimović,Japan, Institute of Social Sciences, Belgrade; M. 2017. “Internation- in: Serbia and the for Talent”, al Human Resource Management and Demand Grk, S, Editor of Social Sciences, Institute - Challenges and Temptations, World Belgrade. completed her BA (2013), MA (2014), and PhD Ajzenhamer Natasa Jovanović Her (University of Belgrade). of Philosophy (2019) in Sociology at the Faculty and Historyarea of research focus are Sociology of religion theo- of sociological Assistant at the Department of ry. she holds the position of Teaching Currently Dr Natasa Jova- University of Belgrade. So far, Philosophy, of Faculty Sociology, over twenty papers in scientific journals and has published novic Ajzenhamer in several scientific conferences. books of proceedings, and she has participated projects and currently she is re Also, she has been involved in several research 2020 project Populist rebellion against modernity in searcher at the Horizont Europe: neo-traditionalism neo-feudalism and Eastern . 21st-century of Philosophy, Studies, professor Olga Smolina, Doctor of Science in Culture Dahl East Studies and Informational ServicesCulture Department of Volodymyr Author of monographs: “TheUkrainian National University. culture of Orthodox Dynamics of their Ar (2014), “Monasteries of Slobozhanshchyna: Monasticism” and more than 100 articles on the history (2016) tistic Image” and theory of cul- ture. Research interests: culture in religious, aesthetic and artistic aspects. is a Research Associate is a Research (Bel- of Social Sciences at the Institute Nada Novaković working social movements, the are: social structure, Her areas of interest grade). legislation and education, labour and strikes, conflicts, unions class, inequalities, international sci- papers in national and has published Dr Novaković social policy. - She has also published the following mono entific journals and proceedings. graphs:

Notes on Contributors 296 297 edited volumes ------is a Research Associate is a Research Vladimir Mentus Cen- of Social Sciences, at the Institute interests include Research. His research and Anthropological tre for Sociological soci- and environmental sociology, economic of social psychology, a wide range Depart Philosophy, of from the Faculty He holds a PhD degree ology topics. Associate is an Senior Research of Social at the Institute Cvetićanin Neven He Forum for Strategic Studies. President of Institute’s Sciences in Belgrade and several and political sciences. He has published obtained degrees in philosophy - political philosophy/so scientific articles on political ideology, books and dozens international relations, global analysis, the strategic geopolitical devel ciology, earning her Bachelor Ivana Arsić graduated from the University of Belgrade, of Philoso- Studies at the Faculty (2012) and Master Degrees (2013) in Classical Arsic studied at the Autonomous University of Barcelona receiving doctor phy. of Matić is an Assistant at the University of Belgrade - Faculty Professor Zlatko Theology (Dogmatic Theology) and a vice dean. He completed his ba Orthodox ment of Sociology, University of Belgrade. He has been a visiting researcher at University of Belgrade. He has been ment of Sociology, and Sociol- Sciences of Political of Madrid – Faculty the Complutense University papers in journals and proceedings of international many He has published ogy. participat in leading journals of national importance, and importance, as well as scientific meetings. ed in a number of international etc. Balkans, opments in the 21st century, 2012- Between politics of Western 2014 he served as member of Serbian parliament – National Assembly and was - a member of the parliamentary Science and Techno Committee for Education, Foreign Affairs. logical Development and the Committee on the at Mediterranean the in Contact in Cultures and Philology Latin in (2017) ate of Arts and Humani- (Faculty Department of Antiquity and Middle Age studies as working at the Institute of Social Sciences (Belgrade) Since 2018, she is ties). and transdisciplinary Arsic is culturologist researcher fo- a Research Trainee. and early modern Spain and is cused on cross-cultural relations in late medieval Main topics of her research are: sues surrounding its identity and acculturation. religious bureaucracy- and institutions, acculturation and de religious mentality, ) in multiculturalism and multi- culturation, the term of coexistence (convivència confessionalism. in Belgrade, postgraduate preparation at sic studies at the Theological Faculty Univer of the Papal the Ecumenical Institute in Bari and the Theological Faculty of Orthodox sity Gregoriana in Rome. He received his doctorate at the Faculty Theology in Belgrade, working on the Pope’s primacy R. in the work of J.-M. the Pope’s Belgrade, working on Theology in 2018). He PrimacyTillard (published: , Pozarevac-Belgrade, of Rome of the Bishop of Dialogue Official Theological truth in love. Speaking the published monographs 2013) and That there (Pozarevac, Church Catholic and Roman the Orthodox - (Pozare theology be no division in the body. Essays from comparative should professional and scientific papers in the 2018) and about fifty vac-Belgrade, church Christian sociology, comparative theology, field of dogmatic theology, history.education and church

Notes on Contributors 298

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TRADITIONAL and non-traditional religiosity : (a thematic collection of papers of international significance) / edited by Mirko Blagojević, Dragan Todorović. - Belgrade : Institute of Social Sciences ; Niš : Yugoslav Association for the Scientific Study of Religion JUNIR, 2019 (Belgrade : Faculty of Technology and Metallurgy, Research and Development Centre of Printing Technology). - 298 str. : ilustr. ; 22 cm. - (Series Edited volumes)

Radovi na engl. i rus. jeziku. - "Prepared as part of the project 'Social transformations in the European integration process: a multidisciplinary approach' ... (III 47010)" --> kolofon. - Tiraž 150. - Str. 7-11: Religious change - traditional and non-traditional religiosity / Mirko Blagojević. - Notes on contributors. - Napomene i bibliografske reference uz radove. - Bibliografija uz svaki rad.

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