A Framework for the Comparative Analysis of Church–State Relations in Europe

Madeley, John

doi:10.4324/9781315091990-10

Cited by 7 publications

(11 citation statements)

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“…I forhold til begge forklaringer vil der således vaere miksede zoner, og det er tvivlsomt, om teserne har relevans i forhold til de østligste »Øst«-lande i for eksempel Centralasien. At billedet er mere mudret end som så, anerkendes både af Berend (1986;2005) og Madeley (2003). Nogle »Øst«-lande har således haft en mere »normal« feudalisering end andre, og visse »Øst«-lande er mindre påvirket af byzantinsk ortodoksi end andre.…”

Section: »øSt« Som Koncept I Historisk Kontekstunclassified

“…I modsaetning tilHuntingtons (1993, s. 30) skarpe »Øst«-»Vest« opdeling af Europa identificererMadeley (2003) to multikonfessionelle baelter i Europa; et nordvestlig-sydøstligt på graensen mellem den katolske og den protestantiske blok, og et nord-sydgående, placeret mellem den protestantiske/katolske blok og den ortodokse blok. Sidstnaevnte følger i hovedsagen Huntingtons linie, men daekker et langt bredere territorie.…”

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Hvad blev der af »Øst«? – En introduktion og et postscriptum

Andersen¹

2020

Nordisk Østforum

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What happened to the 'East'? An introduction and a postscript Is it still-if it has ever been-relevant to talk about the 'East' as a special region? This article introduces, frames, and concludes on the Nordisk Østforum special theme series What happened to the 'East'?, and provides the theoretical foundation for the four empirical studies in this series. The article discusses the historical roots and general negative connotations surrounding the notion of 'East' in both the 'West' and the 'East', as well as the recent revival of 'Eastern' identities and their relations to the surge of illiberal currents on the global scene. Before outlining the findings of the four empirical studies, the article discusses the concept of 'region', proposing a concept more dynamic than implied by the classical focus on geographical proximity. It concludes by discussing the continued relevance of the 'East' in light of the findings of the four empirical studies. While there are clear differences, care should be taken to avoid stereotyping that disregards the variance and dynamics within and across the members of the two regions. Demarcations between 'East' and 'West' are in no way fixed.

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Section: »øSt« Som Koncept I Historisk Kontekstunclassified

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Hvad blev der af »Øst«? – En introduktion og et postscriptum

Andersen¹

2020

Nordisk Østforum

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“…In the secularization literature, France represents the typical ancien régime case, where the close alliance between Catholicism and the old monarchy led to religion‐based polarizations in nation‐building processes (Madeley ; Martin ). As Kuru (:11, 14) has further shown, French laïcité is exemplary of an “assertive” variant of secularism that seeks to “exclude religion from the public sphere and confine it to the private domain,” because historically, it belongs with polities that struggled against an old religio‐political establishment, which created long‐lasting anticlerical movements, policies, and ideologies (as seen in various periods in Turkey, Mexico, Spain, Portugal, and the USSR).…”

Section: Historical Analysismentioning

confidence: 99%

Bringing the State Back in Secularization: The Development of Laïcité in the French Third Republic (1875–1905)

Peker

2019

Scientific Study of Religion

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The secularization literature increasingly recognizes the role of historical state-building processes and the manifest agency of sociopolitical actors in shaping public secularity. Based on archival data from the French Third Republic, this article offers three contributions to the historicizing agenda. First, to better capture the contingent and agencydriven nature of secularization, it reoperationalizes the concepts of separation and regulation as contentious strategies of state-building used toward religious authority. Second, it identifies and exemplifies four interrelated yet uneven spheres in which secularization is prompted through governmental action: politico-institutional, socio-pedagogical, symbolic-ideological, and property-distributional. Third, it suggests going beyond viewing secularizing agents as disconnected elites operating independently of grassroots movements. The French case shows that the Republicans' engagement with the pressures of various class forces had a significant impact on their secularizing policies. The analysis advances the study of the mechanisms whereby state-building engenders and mediates secularization as a nonlinear and heterogeneous process.

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“…The nature of the campaigns undertaken was the focus of interest for many researchers in the first half of the 20 th century. Insights regarding the outcomes can be obtained from the work of Madeley (2003) who, having analysed trends in churchstate relationships in Western liberal democracies, suggested the emergence of a number of «types» of such relationships, including that where church and state form a partnership in advancing the causes of both institutions, that based on the view that religion and politics should be kept separate, and that where the state seeks equal justice for the plurality of religious and secular views, and neither advantages nor disadvantages any of them. Specifically with regard to the relationship between church and state in education, Miedena (2007) proposed a similar model, arguing that, historically, within Europe, both England and France can be located at two opposite ends of a spectrum, with the English situation largely corresponding to the first of the three types noted above and France, as with the United States, corresponding to the second By the 1960s, academic interest in Christian schooling waned, influenced partly by the analyses of sociologists of religion whose view generally was that such education provision would soon disappear because, as they saw it, the world was in the grip of an irreversible process of secularization (Bruce, 2003 decline was accompanied by secular marginalization, with religion being subtly ignored as unimportant in academic and media worlds.…”

Section: The Broad Backgroundmentioning

confidence: 99%

The Experience of Being a Lay Teacher in Catholic Schools: An Approach for Investigating the History of an Under-researched Field

O’Donoghue

2018

ETE

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Internationally, there has been a major output of empirical research on Catholic education over the last two decades. However, it has not been accompanied by a similar corpus of related work indicating possible new directions such research could take, including those that could be undertaken by using a diverse range of methodologies on a wide range of topics neglected to date. This paper indicates one such direction that could be taken in relation to historical research on lay teachers in Catholic schools from the 1940s to the present. First, the historiographical work that has been undertaken on the history of teachers more broadly is considered. An overview on the official status of the laity and the lay teacher historically within the Church is then considered. Finally, an argument for the use of a «life story» research approach for the generation of research questions to investigate the experience of being a lay teacher in Catholic schools. The approach is suitable for «insider research», where the focus is on investigating issues that were of concern for participants, rather than on pursuing pre-ordained questions of interest to the researcher and which usually arise primarily from a reading of the relevant background literature only.

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A Framework for the Comparative Analysis of Church–State Relations in Europe

Cited by 7 publications

References 0 publications

Hvad blev der af »Øst«? – En introduktion og et postscriptum

Hvad blev der af »Øst«? – En introduktion og et postscriptum

Bringing the State Back in Secularization: The Development of Laïcité in the French Third Republic (1875–1905)

The Experience of Being a Lay Teacher in Catholic Schools: An Approach for Investigating the History of an Under-researched Field

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