how can we use political theory in religious institutions
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Religion and Political Theory
When the well-known political theorist Leo Strauss introduced the topic of politics and religion in his reflections, he presented it as a problem—the “theologico-political problem” he called it (Strauss 1997).[1] The problem, says Strauss, is primarily one about authority: Is political authority to be grounded in the claims of revelation or reason, Jerusalem or Athens? In so characterizing the problem, Strauss was tapping into currents of thought deep in the history of political reflection in the west, ones about the nature, extent, and justification of political authority. Do monarchies owe their authority to divine right? Has God delegated to secular rulers such as kings and emperors the authority to wage war in order to achieve religious aims: the conversion of the infidel or the repulsion of unjust attacks on the true faith? Do secular rulers have the authority to suppress heretics? What authority does the state retain when its principles conflict with God's? Is the authority of the natural law ultimately grounded in divine law? These and other questions animated much of the discussion among medieval and modern philosophers alike.
With the emergence of liberal democracy in the modern west, however, the types of questions that philosophers asked about the interrelation between religion and political authority began to shift, in large measure because the following three-fold dynamic was at work. In the first place, divine-authorization accounts of political authority had lost the day to consent-based approaches. Political authority in a liberal democracy, most prominent defenders of liberal democracy claimed, is grounded in the consent of the people to be ruled rather than in God's act of authorization. Second, the effects of the Protestant Reformation had made themselves felt acutely, as the broadly homogeneous religious character of Western Europe disintegrated into competing religious communities. The population of Western Europe and the United States were now not only considerably more religiously diverse, but also deeply wary of the sort of bloodshed occasioned by the so-called religious wars. And, finally, secularization had begun to take hold. Both the effects of religious diversity and prominent attacks on the legitimacy of religious belief ensured that one could no longer assume in political discussion that one's fellow citizens were religious, let alone members of one's own religious tradition.
For citizens of contemporary liberal democracies, this three-fold dynamic has yielded a curious situation. On the one hand, most take it for granted that the authority of the state is located in the people, that the people are religiously diverse, and that important segments of people doubt the rationality of religious belief and practice of any sort. On the other hand, contrary to the predictions of many advocates of secularization theory, such as Karl Marx, Max Weber, and (at one time) Peter Berger, this mix of democracy, religious diversity, and religious criticism has not resulted in the disappearance or privatization of religion. Religion, especially in liberal democracies such as the United States, is alive and well, shaping political culture in numerous ways. Consequently, there very much remains a theologico-political problem. The problem, moreover, still concerns political authority, though now reframed by the transition to liberal democracy. If recent reflection on the issue is any guide, the most pressing problem to address is this: Given that state-authorized coercion needs to be justified, and that the justification of state coercion requires the consent of the people, what role may religious reasons play in justifying state coercion? More specifically, in a religiously pluralistic context such as one finds in contemporary liberal democracies, are religious reasons sufficient to justify a coercive law for which reasonable agents cannot find an adequate secular rationale?
This article considers the most important answers to these questions offered by recent philosophers, political theorists, and theologians. We present these answers as part of a lively three-way discussion between advocates of what we call the standard view, their liberal critics, and proponents of the so-called New Traditionalism. Briefly stated, advocates of the standard view argue that in contemporary liberal democracies, significant restraints must be put on the political role of religious reasons. Their liberal critics deny this, or at least deny that good reasons have been given to believe this. New Traditionalists, by contrast, turn their back on both the standard view and its liberal critics, arguing that religious orthodoxy and liberal democracy are fundamentally incompatible.
Answer:
Religion describes the beliefs, values, and practices related to sacred or spiritual concerns. ... Religion is a social institution because it includes beliefs and practices that serve the needs of society. Religion is also an example of a cultural universal because it is found in all societies in one form or another