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Christianisme et politique

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Espace mondial, une vision française des global studies

巴黎政治大学

4.6（98 個評分） | 9.7K 名學生已註冊

Afin d’expliquer comment la mondialisation reconstruit les politiques publiques et les comportements sociaux nous étudions les échanges et interactions entre les acteurs politiques, économiques et sociaux -publics et privés, individuels et collectifs- et la façon dont ils redessinent les relations internationales. Ce cours prend sa source dans les approches sociologique et historique françaises des relations internationales. This course is also available in english version: www.coursera.org/learn/global-studies

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4.6（98 個評分）

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YL

Nov 27, 2015

The prof is very approachable and the course is very interesting

OO

Apr 04, 2019

Je recommande fortement cet enseignement de grande qualité.

從本節課中

Religions

La religion est perçue comme un paramètre majeur de l’ordre mondial contemporain, mais cette vision est simpliste.

De Durkheim à aujourd’hui11:35

Christianisme et politique13:21

Islam et politique13:01

La mesure de la capacité politique des religions19:34

教學方

Bertrand Badie
Professor
Marie-Françoise Durand
Professor

腳本

Let’s consider now Christianity and politics.

Of course it’s impossible to speak

of Christianity as a singular type.

Christianity is made

of different kinds of Christianity,

and I would like to stress the opposition

between Roman Christianity

and Protestant Christianity, “Reform”.

If we take into account the Roman Catholic Church,

we observe that this kind of religion

is probably the most centralized one,

and this 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 Christianisty

are much more decentralized,

and then 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 benefiting 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,

with 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 a centralized order

around the legitimacy,

is probably the background,

the cultural 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

the 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 sovereignty,

this conception of pope sovereignty

inspired, influenced,

the conception of the state 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 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 Jean-Paul II stressed that

the theory of democracy has no room

inside the church.

And that’s why one of the witnesses

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 Christianity

is not conceived

in the same manner than in Europe,

there is no possibility inside this centralization

for making these two opinions coexisting

inside the Roman Catholic organization.

Third aspect: when so centralized church

was created, was built up,

there was a strong chance of rivalry

with the political power.

How to conceive 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

by 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,

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,

it’s the conception of representation

and delegation,

that’s to say the creation

of the Roman Catholic Church

is coming from this famous sentence

that I defined in the beginning of my lecture,

when I explained that Jesus considered Peter

as his representative on the earth,

and Jesus, when he said 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 bishop

and this pyramid of delegation

is probably the main footprint

of Christianity 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 Christianity

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 an 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 absolutist 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,

if state is delegitimized,

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 culture of law,

which is coming from the Reform

as it 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 differentiation of opinions,

for debate,

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 history,

to individual inside the society

and inside the political system,

a kind of distrust to centralization,

central power and state

and a kind of valuing civil society against state.

Individuals are associated

as they are associated

in the new decentralized church,

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 mind of people,

in the culture of people.

And at last I would say this is also initiating

a new kind of relations

between politics and religion,

which are much more combined,

as it is the case in the British

and in the American culture,

which are quite different

from the culture of laicity

we can observe in the roman culture.

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