What is Christendom to us?: making better sense of Christianity in global politics
What is Christendom in international relations? We argue that Christendom does not equate to a long-lost historical empire but an enduring imaginary of a political order where government secures the church and the church ministers to government. Such imaginaries have taken a diverse range of histori...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Oxford University Press
2023
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| In: |
International studies review
Year: 2023, Volume: 25, Issue: 4 |
| Further subjects: | B
International policy
B Globalization B Religion B Science of Religion B Politics B Christianity B Cognition theory |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a What is Christendom in international relations? We argue that Christendom does not equate to a long-lost historical empire but an enduring imaginary of a political order where government secures the church and the church ministers to government. Such imaginaries have taken a diverse range of historical and geographical forms, which have barely been explored in International Relations (IR). They may be state-centric or decentered. As intellectual historians of the discipline have demonstrated, international relations was founded on a Christendom ontology and theology, and then rapidly forgot that fact. One major feature of this forgetting is a narrow historical conception of Christendom—its equation with Latin Christendom—in contrast with the wealth of scholarship in the humanities, which has revealed various conceptual forms and discursive practices of Christendom from at least the fourth century CE to the present. The effect of this narrowness has been to confirm IR’s historical Eurocentrism and prevent it from exploring the international politics of Eurasian, Eastern Orthodox forms of Christendom, and signs of new imaginaries of Christendom emerging in the Global South. But such neo-Christendoms—which imagine government as re-centered on the church—raise the possibility of the emergence of modern variations of the legitimized violence associated with Latin Christendom. Alternative theologies of post-Christendom—imagining the church as politically active but decentered from government—indicate that such an imaginary is contested not just beyond but within Christian theology. The paper provides a new definition of Christendom and re-evaluation of its afterlives for the study of religion and theology in international relations. | ||
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