Introduction of Religiopolitics

            The concept of religion and politics mixing has been proclaimed as impossible for decades with the secularization theory of social science.  Sociologists and others have said that religion is dying and secularism is gaining a strong foothold in paving the way to a completely secular society.  Does this ring true in the everyday reality in which individual’s live?  This assumption is definitely not true.  In fact, there has been resurgence in the conservative religions in growth and power.   This new intensity cannot be downplayed any longer and needs to be at the forefront of theoretic and empirical political research in the near future.

            Since the beginning of civilization, individuals do not only consider themselves part of a group in the community but also consider the subgroup of the community which fits the best.  The groups are often representative of the individual’s political and religious outlooks.  Through the perceptions learned in life from parents, community, and organizations, the individual gains insight and understanding in relation to where he/she fits in the society (Gill, 2001).  Many researchers believe that looking into history, all the way back to the enlightenment will show the first occasions in which man begins to try to separate State and church within the Christian realm.  However, it is about the same time, in which European rulers were gaining the confidence of the people through their association with particular religions and the separation becomes a mockery (Berger, 1999; Gaustad & Schmidt, 2002; Gill, 2001; Leustean, 2005; Martin, 1999).

            Even as recent as the early 2000s, Presidents in the United States have been playing with this double-edged sword.  George W. Bush ignored many aspects and outward appearance in relation to religion and yet made speeches to organizations with a mural of Jesus as a backdrop (Gaustad & Schmidt, 2002).  This occasion, as well as many others by United States political leaders in the last 30 years, shows that there is definitely an undertone of political and religious compromise.  The initiatives of religions have also been felt during protests within the country.  The 1960 and 1970s were full of protest, unrest, and turmoil.  From the Civil Rights Movement and continuing into the Vietnam Era, religious organizations worked hard at being heard and gaining influence in the political arena without crossing the invisible line that keeps the two major institutions of the individual’s life apart. (Berger, 1999; Gaustad & Schmidt, 2002; Gill, 2001; Leustean, 2005; Martin, 1999).

            Understanding that even though the United States Constitution separates church and State, there truly is no separation, leads one to wonder why many even ask the question of the mixture of religion and politics.  How can one organization exist without the other?  Just look at the Roman Catholic organization.  It has lasted longer than any known government and has done it without force.  Individuals identify with their community and country and it is explained as a national ideology.  Is not religion an ideology as well?  Both nationalism and religion are ideologies and belief systems.  Both of these organizations have members that participate in politics and religion, and base their decisions on both influences.  The fact of the matter is that religion is part of the governmental body, politics, and influences the political sway more than expected (Berger, 1999; Gaustad & Schmidt, 2002; Gill, 2001; Leustean, 2005; Martin, 1999).

            The title of this paper includes a new word, “religiopolitical” (Gill, 2001).  Religiopolitical groups are the organizations and institutions that are running the Untied States and the governments of many other countries.  The individuals, who are members of these groups, are guided by their beliefs in religion and in government.  While the two may be separate on paper, the individual cannot so easily separate the two in his mind.  Religion and politics go hand in hand.  This is no more evident than when watching presidential campaigns.  These campaigns exude this fact especially when a religious leader verbally backs one candidate more than the other.  Does this not sway the members of the congregation to vote a particular way?  The vote is definitely swayed, and that is why the religious leader and politician work together.  This friendship is not cordial, but based on agenda; the agenda of the politician and the agenda of the religion.  These agendas are probably separate to a point, but those who create them may well be influenced by both institutions (Berger, 1999; Gaustad & Schmidt, 2002; Gill, 2001; Leustean, 2005; Martin, 1999).

            Religion and politics are strange bedfellows, but bedfellows they are.  The political institution was founded on religion and while it can publically say it is not influenced by the church, the public knows the truth.  Even when no one will admit it, the church and the State are inseparable.  The individual is influenced by everything in his environment, and that includes religion.

Reference

Berger, P. L. (1999). The desecularization of the world: A global view. The desecularization of the world: Resurgent religion and world politics. Berger, P (Ed). Washington DC: William B Eerdmans Publishing Co.

Gaustad, E. & Schmidt, L. (2002). The religious history of America. San Francisco: HarperCollins Publishers.

Gill, A. (2001, June). Religion and comparative politics. Annual Review of Political Science, 4(1), 117. Retrieved December 2, 2008, from Academic Search Premier database.

Leustean, L. (2005, December). Towards an integrative theory of religion and politics. Method & Theory in the Study of Religion, 17(4), 364-381. Retrieved December 2, 2008, doi:10.1163/157006805774550965

Martin, D. (1999). The evangelical protestant upsurge and its political implications. The desecularization of the world: Resurgent religion and world politics. Berger, P (Ed). Washington DC: William B Eerdmans Publishing Co.