Petőcz Kálmán (szerk.): National Populism and Slovak - Hungarian Relations in Slovakia 2006-2009 (Somorja, 2009)
Miroslav Kocúr: For God and Nation: Christian National Populism
For God and Nation: Christian National Populism standing why the concept of a chosen nation was the key concept in selfdefinition of communities that did or do subscribe to supernatural origins of their existence. The so-called super-secessionist perspective of communities defined in such a way again and again opens a new path to a new definition of the chosen nation. In line with this perspective, new communities that derive their identity from a supernatural source or corroborate it by better and/or more authentic understanding of this source come up with claims of uniqueness according to an example set by a community that defined itself as the new chosen people. Just like Christianity replaced seemingly obsolete Judaism, every new confession emerges in defiance of what has previously existed within its framework. A new confession and denomination emerges within these communities as the fruit of a new and finally correct interpretation of the authoritative (i.e. usually biblical or otherwise sacred) text. Rdiqious Ard NatíonaI IcÍentíty - a CIjanqe ín ParacIí^ms At the dawn of the Christian calendar, communities’ religious and national identity went through peculiar differentiation. The Jewish religion and national or ethnic identity of the Jews was amalgamated into one whole that was difficult to separate. Today, we encounter with theological and ethical implications of early Christianity that in works of its pioneer thinkers rejected and even condemned any connection or continuity with Jewish communities. In a certain way, this radical cut and rejection of the Jewish tribe catalyzed Christianization of the Roman Empire. The communities of people who became supporters and later followers of the new intellectual and cultural world relinquished cultural exclusiveness of the Jewish community that in key moments seemed to be a hindrance to establishing social and cultural contacts with representatives of other ethnic groups. This pertained especially to issues of individual and social ethics in the field of dietetic recipes, family traditions and importance of consanguineous bonds. Simultaneously, though, rejecting a large and well organized Jewish community that in the first century AD lived scattered across the civilized world meant that the nascent Christianity renounced a potential ally. The efforts for reconciliation and various related signals that appeared in recent years may indicate endeavour for new reflection and reinterpretation of everything that was caused in past centuries by the Christians’ feeling of superiority and exclusivity with respect to Judaism. 237
