Political religions and new peacemaking

Na prostoru gotovo svih predmodernih društava vode se danas krvavi ratovi između sukobljenih strana koje često nose baš religijske maske, iako su u igri posve svjetovne koristi. Takve religije možemo slobodno nazvati političkim religijama, jer nose sva obilježja ideoloških meha­ nizama, koji zavaravanjem izvlače veće svjetovne nadmoći. Dostatno se sjetiti prilika u Alžiru, Izraelu, Afganistanu, Indiji, a nedavno u Čečeniji i Bosni i Herzegovini. Religija je manipulirana s ciljem da se narodi čvršće integriraju i bolje homogeniziraju, jer su tek u takvom stanju najučinkovitiji, bez obzira da li napadaju ili se brane. Više im religija koristi nego se oni religiji podređuju. Iako se može činiti suprotnim, ni novo zapadnjačko mirotvorstvo - koje želi posredovati u tim zemljama predmoderne - nije u potpunosti izmaklo političkim manipulacijama. Dapače, ono posve nemoćno kaska iza uspjeha, pa i polovičnih, svjetovne diplomacije, posuđujući od nje metodu pomirenja: nagodbama i kompromisima. Zato se može reći da su kršćan­ski ekumenizam i religijski dijalog polučili manji uspjeh u mirotvorstvu nego svjetovna diplomacija i njezini pritisci, što zapravo ne začuđuje, jer je svjetovnost oslabila religioznost, a ona se onda hvata svjetovnih pomagala. Imitira politiku, ali za kaznu dosiže manje od politike.Nowdays, on the area of almost ali premodern societies, bloody wars are fought between the conflicted powers. These powers often wear religious masks, though entirely secular interestš come into play. Such religions may be called political religions as they have ali characteristics of ideological mechanisms, which, in a deceiving way, derive considerable secular predominance. It is enough to remember the situation in Algeria, Israel, Afganistan, India, and recently Chechenia and Bosnia and Herzegovina. Religion has been manipulated with the aim of stronger integration and better homogeneity of peoples, since then they are most efficient, no matter whether they attack or defend themselves. They rather derive interest from religion than submit to it. However contradictory it might seem, this western peacemaking, which tries to mediate in these premodern countries, has not completely avoided political manipulation. On the contrary, it only impotently tags after the successes, sometimes just superficial successes, of world diplomacy, borrowing its method of recon- ciliation: agreements and compromises. Therefore, we can say that christian ecumenism and religious dialogue have achived less success in peacemaking than the pressures of secular diplomacy, which actually does not surprise, since secularity has weakened religiosity, and then it resorts to secular means. It imitates politics, but then it is punished achieving less than politics