2011 | 30 e 31 de Maio - Colóquio Internacional «Catolicismo e as fronteiras políticas: Estado e Igreja na Espanha e na Polónia nos séculos XX e XXI»
Data: 30-31 Maio 2011
Local: Sala Polivalente do Instituto de Ciêncais Sociais da Universidade de Lisboa.
Iniciativa co-organizada pelo CEHR, pelo Instituto de Ciêncais Sociais da Universidade de Lisboa, pelo Centro de Literaturas e Culturas Lusófonas e Europeias da Universidade de Lisboa e pelo Instituto Português de Relações Internacionais da Universidade Nova de Lisboa
Beata Cieszynska (CLEPUL-FLUL)
António Matos Ferreira (CEHR-UCP)
Luis Salgado de Matos (ICS-UL)
Magdalena Meyer Resende (IPRI-UNL)
CONFERENCE TOPICS AND GOALS
We all know that, in the words of Max Weber, the nation may be linked to a 'religious belief'. If the nation, 'community feeling', is linked to religion, the state, sovereign and cold entity, will also be connected to religion? If so, in what forms? (From Max Weber, ed. of Gerth and Wright Mills, London, 1974, p.172).
Spain and Poland are exemplary cases of the relationship between state and religion, particularly Roman Catholicism: they are both border countries, although the "crusade" has past and Slavism is no longer what it was. In social science, there is often the argument that the nationalists in Spanish Civil War of 1936-1939 have been dominated by the ideology of National Catholicism. This concept is often applied to Poland, whose character should be understood through the lenses of its special relation with Catholicism, thus differentiating itself from its neighbors: Protestant Germany and Orthodox Russia. But Catholicism is political only ad extram at the Oder-Neisse and just ad intra in the Ebro? Does Spain takes from Catholicism her political difference with France or Portugal?
What is the role of Catholicism in stabilizing the borders of a nation-state? We mean the geographical borders but also the institutional borders of the state.
Which concepts? is National-Catholicism a concept? If it were, we would have consider that the Polish or the Spanish state are 'legitimated by the priests’, and therefore a 'hierocracy'? (Max Weber, Sociologie de la Religion, ed. Grossein-Passeron, 2nd ed., Paris, 2006, p. 244). On another level: the Weberian concepts, modeled after the German Middle Ages and their wars with the papacy, will be sharp enough to analyze the reality before us?
Which cases? Italy survived the Reformation as Catholic as Spain and Poland, but the Italian nation-state emerged against Catholicism - which suggests the examination of the genealogies of these two states in the European context.
What information? To validate these hypotheses, we must take into account the types of religiosity, methods of church organization, the degree of dominance of a confession, the times and modes of secularization, the ethnic dimensions - Latin, Germanic, Slavic, others - the standard of living, openness to foreign cultures? And other variables?
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