Author: Dr. Fazl Ahmad Ahmadi
An Inquiry into Secularism (Part Two)
History of Secularism
Political ideologies are essentially proposals for organizing the state in the modern era to achieve specific goals such as freedom, justice, welfare, intellectual security, and other aspirations. After the decline of traditional governments and political systems, the possibility of organizing states in various forms emerged in this new era. As a result, the modern age witnessed the emergence and expansion of various ideologies. Each of these ideologies represented the demands and interests of different social classes, groups, and factions, striving to shape the state based on their ideals and values. Consequently, the idea of creating and developing a thought system called secularism arose to meet the needs and interests of certain groups and classes.
In other words, religious reforms not only changed the structure of Christianity in Europe but also strengthened the intellectual and philosophical foundations of secularism. The roots of secularism can be traced to the decline of the sacredness of the Church and the Pope. The practical spread of secularism was accompanied by the French Revolution and the weakening of the Church’s authority. The most significant impact of secularism was the removal of religion from European society. Furthermore, liberalism and democracy played crucial roles in shaping the concept of secularism. The religious beliefs that once revolved around Christianity and religious unity, with the Pope at the center, were reduced in the 18th century to nationalism, individual rights, and European identity.
The separation of religion from politics, combined with the strengthening of national spirit and legal equality for citizens, reinforced the belief that authority should shift from religious institutions to non-religious individuals or organizations. According to this theory, what holds significance in social affairs is politics, not religion, which is regarded as a personal and spiritual matter. This shift led the sacred and religious to become subjects of criticism.
Thus, the Christian utopias of thinkers like Aquinas and Augustine gave way to the modern nation-state, where the criteria for happiness and virtue focused on fulfilling citizens’ rights within protected political borders. The role of the ruler was no longer to ensure the faithful’s entry into heaven and determine their moral and eternal punishments, but rather to address their worldly needs. These changes did not occur solely in political philosophy and religion but also manifested in tangible shifts in social classes and public lifestyles. Urbanization expanded, and feudalism began to decline. With the dissolution of feudal society and the fragmentation of social relations, for the first time, the issue of the individual and their rights emerged. As the nation-state fully developed and democratic voting rights expanded, the broad political involvement of “the people” became a significant possibility, contrary to traditional customs and beliefs.
Scientism, positivism, and theological critique—fueled by humanistic thought and human-centered goals—practically pushed religious identity to the background in Europe. However, it is important to note that even secularism could not entirely erase Christianity’s long-term influence on European identity. One of the key indicators of the European Union is a shared Christian identity, which has hindered the membership of neighboring Muslim countries like Turkey (regardless of internal barriers) in the Union.
Christian identity continues to play a fundamental role in the nature and objectives of some European political parties, to the extent that Christian Democratic and Christian Social parties maintain strong social bases across many European countries. Their political ideology is often a blend of nationalism and Christian values, relying primarily on pragmatism with a less-defined ideological framework. This is because, with the dominance of secularism over religious thought in Europe, religion alone has been unable to resolve the crises and challenges faced by Western nations. Therefore, a combination of secularist teachings, capitalism, nationalism, and some moral and Christian values has left European nations with a multifaceted identity. These nations are neither purely secular nor as deeply committed to religious beliefs and teachings as observed in other nations. Thus, if many European countries are today considered secular states, it does not imply the absence of opposition or that everyone is secular; rather, disagreement is natural and necessary in every society. As a result, the acceptance and predominance of secularism in these countries have experienced various ups and downs.
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