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Separation Of The Ecclesiastical Power Of The Civilian

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Separation of the ecclesiastical power of the civilian


There has been no society that has not been constituted on any core of religious budgets. It is doubtful, therefore, the hypothesis that this relationship between the religious and the political was simply genetic, that is, that it was a conjunctural relationship that has remained in the historical past and not a permanent structural relationship inscribed in every social social phenomenon. The truth is that, for a long time, religion civilized the West until a degree of freedom and social unity never seen in history. It does not seem, therefore, that religions carry a constitutive inability for civil society.

One way to explain the process of, on the one hand, imbrication of the religious and the political and, on the other, of progressive secularization, is the already classic argument that Viscardi (2011) of A highlights. Piettre, societies are born in the sacred and die in statism. According to Viscardi (2011) Piettre explains that thesis emphasizing the economy, societies go through three stages: a time when religious and social norms govern societies and the economy adapts to them. In them the order prevails, but there is a deficiency of social freedom. In the search for growing freedom the economy becomes independent. It then reaches a stadium in which the normative inertia of the previous social model is preserved, but the transgression of what is considered moral barriers in the exercise of freedom begins.

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Gradually freedom grows and goes to the third phase, that of the dominant and dominated economy. Dominant because economic freedom has seemed overcome on any values ​​approach, but for that same reason he commits excesses and causes a social crisis that is only resolved with the appeal to the State. The State becomes the dominator and controls the economy and the whole of society. In this line of evolution it can be said that politics is destiny. For a long time the State had at least institutional relations with religion through the Church.

The separation of the ecclesiastical power of the civilian is understood as something specifically western. Now, this idea has not ceased to be merely regulative of the desire of totality that has historically experienced by each of those powers. That’s why you can say with J. Ratzinger that: "How to live and organize correctly from the political and religious point of view subsists as a fundamental problem for today and tomorrow".

It seems that the omnipotence that the State acquired in modernity forced secularism;Initially in the form of church’s discrediting and consequently in the deacralization of social life. Indeed the political and religious are historically institutionally represented, but their institutionalization does not exhaust their social configuration force.

Its practice public disappearance coincides with consolidation, the paradox is worth, of the, so called by Bauman (2008), “Liquid Society”, that is, of a society in which there are no references or structures, in which they have definitely disappeared All links. In that type of society, freedom itself is threatened and, consequently, civil society is destroyed. Between the State and the individual there is nothing, only mass. Religions are a link of unity and social life generation, not a priority a factor of violence, although they have been involved in the uninifiable disputes of political life. 

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