Gulyás Katalin et al. (szerk.): Tisicum - A Jász-Nagykun-Szolnok Megyei Múzeumok Évkönyve 23. (Szolnok, 2014)
A vallástudományi konferencia előadásai - Máté-Tóth András: Deszekularizáció Magyarországon?
MÁTÉ-TÓTH ANDRÁS: DESZEKULARIZÁCIÓ MAGYAROSZÁGON? IRODALOM BERGER, Peter L. 1999. The desecularization of the world: Resurgent religion and world politics: Wm. B. Eerdmans Publishing. KARPOV, Vyacheslav 2010. Desecularization: A conceptual framework. In: Journal of Church and State, 52 (3), 232-270. 2013. The Social Dynamics of Russia’s Desecularisation: a Comparative and Theoretical Perspective 1. In: Religion, State and Society 41 (3), 254-283. KARPOV, Vyacheslav-IISOVSKAYA, Elena-BARRY, David 2012. Ethnodoxy: how popular ideologies fuse religious and ethnic identities. In: Journal for the Scientific Study of Religion 51 (4), 638-655. KISS, Dénes 2015. Desecularisation in Postcommunist Romania. In: BELVEDERE (1) 28-38. IISOVSKAYA, Elena-KARPOV, Vyacheslav 2010. Orthodoxy, Islam, and the desecularization of Russia’s state schools. In: Politics and Religion 3 (2), 276-302. MÁTÉ-TÓTH András-JUHÁSZ Valéria 2007. Vallási közösségek az írott sajtóban. Kvantitatív és kvalitatív elemzések (Vallás a társadalomban 2.) Szeged. András Máté-Tóth Desecularisation in Hungary In Peter L. Berger’s book, Desecularisation in the World published in 1999, the author discussed that the thesis of secularisation (that is the more modern a society is, the less religious it is) has completely lost its power of explanation that was intended when it was first created because of the increasing number of global processes. He lists a several trends that show that the opposite is true. In the footsteps of this 1999 publication, Vyacheslav Karpov, a Russian researcher living in America, published two significant papers in 2014 and 2015 that apply Berger's theory on Russian reality. Karpov reinterprets Berger’s energetic formulations in his famous proposition - The desecularization of the world: Resurgent religion and world politics. He makes important distinction between desecuralisation from above and from below. This article approaches Hungary’s desecularisation from a comparative and theoretical perspective. For this purpose, it applies Karpov’s conceptual framework, and offers a theoretical model to explain the social dynamics of Hungary’s desecularisation. The model reveals a chain of causal links extending from initial conditions for desecularisation at the end of the Soviet era to the formation of the current desecularising regime and to its likely collapse leading to a new phase of desecularisation. The model attributes the contradictory and inconsistent outcomes of Hunary’s religious resurgence to its prevailing pattern of desecularisation from above. It shows why desecularisation from above rather than from below prevailed, and why its strategies included the formation of ethno-religious church-state hybrid monopolies, religious protectionism, ethnicisation of faith and cultivation of nationalistic, undemocratic and intolerant ideologies. 355
