حول هذه المادة التدريسية لكي نفسّر كيف أن العولمة تعيد بناء السياسات العامة والسلوكيات الاجتماعية، ندرس التبادلات والتفاعلات بين مختلف الجهات الفاعلة السياسية والاقتصادية، والاجتماعية - العامة أو الخاصة، الفردية أو الجماعية- والطريقة التي تعيد فيها صياغة العلاقات الدولية. هذه المادة التدريسية تعتمد على المقاربات السوسيولوجية والتاريخية الفرنسية العائدة للعلاقات الدولية. وهي متوفرة أيضاً في نسخة باللغة الإنجليزية (www.coursera.org/learn/global-studies)، وأخرى باللغة الفرنسية (www.coursera.org/learn/espace-mondial-fr)
المسيحية والسياسة
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从本节课中
الأديان
يُنظر الى الدين كمعلمة رئيسية في النظام العالمي المعاصر، لكن هذه النظرة تحتوي على الكثير من التبسيط.
教学方
Bertrand Badie
Professor
Marie-Françoise Durand
Professor
Jana Jabbour
Lecturer
[MUSIC]
Let's consider now Christianism and politics.
Of course, it's impossible to speak of
Christianism as were seen time.
Christianism is made of different kinds of Christianism.
And I would like to stress the opposition between Roman Christianism and
Protestant Christianism, reform.
If we take into account the Roman Catholic Church,
we observe that this kind of religion is probably the most centralized one.
And it's very strong centralization has historical,
theological and cultural roots that we have to take into account.
And which explain the role played by Roman Catholicism in shaping and
organizing the world in giving meaning to political relations.
Roman Catholic Church is strongly centralized when Protestantism and
also Orthodox Christianism are much more
decentralized and than closer to the nations,
when Roman Catholic Church must be considered
as a real transnational organization.
Roman Catholic Church has to be analyzed as centralized
because of this delegation given by Jesus to Peter.
You are Peter and on this rock I will build my church.
This means clearly that church is
representing God on the earth and
is benefitting of a real and legitimate delegation.
This delegation gives authority to the pope and
creates a centralized organization which
is considered as the delegation from God.
This centralized organization is legitimate for
dispensing sacraments, for dispensing salvation,
and dispensing sacraments and salvation on behalf of God.
You can find here the first track of this culture of
delegation which is deeply rooted in the western history.
This centralization around the pope who is the successor of Peter,
the first pope, who was delegated by Jesus,
this centrality is probably the first
inspiration of the nation state model.
This conception of centralized order around
legitimacy is probably the background,
the culture background of the nation state.
And in fact we can observe in history
that nation state imitated the Roman Catholic Church
when it was built at the end of the Middle Age.
If you take into account, for instance, local administration of the state,
it's a copy of the local administration of the church.
If you take into account the judicial institutions of the state,
it's a copy of the judicial institutions of church.
If you take into account the conception of sovereignty,
pope's sovereignty, this conception of pope's sovereignty inspired,
influenced, the conception of the state's sovereignty.
If you take into account the tax administration of the state,
it was also an imitation of the tax administration of the church.
There is an affinity, a very strong similarity,
imitation between this original conception of religion
around the centralized church and this political conception
of centralization around the state and the state builders.
Now, another aspect of of this conception
of centrality is the absence of protest.
There is in the centralized church, there is no room for
protest and for expressing divergence of opinions.
We can understand how it was difficult to
combine the theory of democracy with the theory of church.
And even Pope John Paul II stressed that theory
of democracy as no room inside the church.
And that's why one of the weaknesses of the Roman Catholic Church
is not to be able to take into account
the diversity of opinions and of sensibilities inside the church.
If for instance, in Latin America,
Christianism is not counseled in the same manner than in Europe,
there is no possibility inside centralization for
making these two opinions coexisting inside
the Roman Catholic organization.
Third aspect, when a so
centralized church was created, was built,
there was a strong chance of rivalry with the political power,
how to conserve this division of labor between religion and
politics, between church and state.
And you know that this original rivalry between church and
state, generated the process of state making.
The state, the western state was creating, but
trying to get
emancipated from the tutorship of the pope and of the church.
This duality, church and state,
is an original feature of the Roman Catholic culture,
of the Roman culture inside the western world and
is explaining the specificity of the western state.
I will add, also, a last point, which is probably
strongly connected to the Roman Catholic history.
Is the conception of representation and delegation,
that's to say the creation of the Roman Catholic Church
is coming from its famous sentence that
I defined in the beginning of my lecture when I explained that
Jesus consider Peter as his representative on the Earth.
And Jesus, when he say to Peter, you are Peter and on this rock I will build
my church, he meant that political action,
political game inside the western world
were shaped by this conception of delegation.
God delegated his son to the Earth, and
his son Jesus delegated to Peter, and
then Peter as a pope delegated to the bishops.
And this pyramid of delegations is probably
the main footprint of Christianism on the political order.
That's to say, inventing this conception of representation,
legitimate representation, which is not accepted in other religions, like Islam.
And one of the reasons of the main differences between Islam and
Christianism takes place in this strong opposition between culture of delegation,
like the Roman culture, and culture of non delegation, as we will see about Islam.
Now, if we move to reform, we are observing something quite different.
Don't forget that reform was created,
invented during the 16th century as a protest against church,
pope and and excessive centralization.
That's why reform was first of all a kind of
rebellion against centralized power, against delegation,
and against the state as the absolute state as it was during this period.
And this implied something new and
so important for renewing the western culture.
That's to say, if state is contested,
its state is delegimitated, so,
we have to go back to individuals and
reform is initiating a new kind of relation.
Which is a direct relation between individuals and God and
this direct relation is now
organized, not by the state, but by the law.
And this is stressing the new role of cultural flow
which is coming from the reform as it is opposed to the culture of the state,
as it is coming from the Roman Catholic Church.
So, in this decentralized model,
we say that there is now a room for
differentiations of opinions, for debates,
as the Protestant church is a decentralized one and
so is able to express this diversity.
Reform is also boosting individualism and
takes a central place for the first time in the history to
individual inside the society and inside the particular system.
A kind of distrust to centralization, central power and state.
And a kind of valuing civil
society against state.
Individuals are associated, they are associated in the new
decentralized churches, and this association
is probably the starting point of this culture of civil society
which will take place when reform was
really rooted in the minds of people, in the culture of people.
And at last, I would say this is also initiating
the new kind of relation between politics and
religion which are much more combine as it is the case
in the British and in the American culture.
Which are quite different from
the culture of life city which we
can observe in the Roman culture.
[MUSIC]
