Globalisation & Post-Secularity in the Lutheran North Bruce Marshall Faith and Globalisation Seminar Lecture; Durham University; 27 January 2011

0. Background Roskilde University: Post-68 interdisciplinary research and study programmes Professor of law, religion & society Department of society & globalisation with several study programmes in governance, EU-studies, social studies, international development studies, global studies etc Adjunct professor of ecclesiastical law with law&religion at the Faculty of Theology, University of Copenhagen

0.1. Recent publications Religion in the 21st Century – Challenges and Transformations (co-ed), Ashgate 2010 Law & Religion in the 21st Century – Nordic Perspectives, DJØF publishing, Copenhagen 2010 Shari’a as Discourse. Legal Traditions and the Encounter with Europe (co-ed with Jørgen S. Nielsen), Ashgate 2010

0.2. Current research religious and secular values and norms in Europe: Family life Work place / labour market Religion in the public sphere State support to religious communities Public private divide; but especially the differences between theological norms; religious communities and people’s - faith?

0.3. Topic of today Globalisation - Post-Secularity - Lutheran North 1.Case Study: ’faith’; ’Lutheran’; ’North’ 2.Historical part: track of changes 3.Explanatory part: Role of Globalisation 4.Analytical part: Post-secularity & politics 5.Methodological approach: historical arguments 6.Impact on Faith & Globalisation Studies

1. Case Study. Faith: 82% Lutherans; 8 % muslims; 4 % christian and Jewish denominations; 8 % non-religious (some eastern religions etc). 1981: maybe 1000 muslims in DK – now % belonging without even believing in belonging. 50 % traditionalists. 10 % attending churches regularly % konfirmation; baptized; 50 % married in church; 90 % buried in church Number of traditionalists attending churches over the year increasing

1.2. Lutheran change of theology; of language; of service (hymn services); of internal organisation and external loyalty structure; of law; of ownership; of appointments; cujus regio ejus religio; Two kingdoms – one king. Priesthood of all believers – Church ministers. Pietist movements within the state religion; 1736 Confirmation. 19th Century Grundtvig & Kierkegaard. People’s church. Political religion? Porvoo?

1.3 North Baltic Sea; East vs West; majority vs minority; German, English, French and Russian influences; Small colonies, sold, no real global identity Republicans French style rare. Change of Social democratic church politics. Equality – gender, classes etc. Change from farming areas towards cities. Civil Religion. Monarchy. Cathedrals and Walls. Common School; Common Church; Common Parliament. Passports. From Iceland 1000: Public Religion – Private Faith

2. 1. History: Constitution of 1849 § 4: Evangelical-Lutheran Church is the people’s Church and as such supported by the state § 6: The King must be a member of the Ev-Lu Ch § 66: The ev-lu church is established by law § 67: all citizens are free to organise religious groups according to their own faith within borders of (public order) § 68 no one should pay to other religions than his own § 69 Other Religion’s affairs are settled by law § 70 Equality outside religious politics

3. 1. History vs Globalisation: 1972 Danish in the EU/Europe The Folgerø-case, Norwegian teaching of religion in public schools and the Norwegian constitution (and the Italian Lautsi case) Roman Law traditions and European Union Law Human Rights as constitutional law, international politics or binding global law

3.2. Globalisation – change of religious identity In Rome do as the Romans vs Roman Citizens under Roman Law: Jews in Copenhagen after 1813 – citizenship and under danish law – the 1943-narratives Muslim groups in Copenhagen under Danish law or under (european interpretations of) Shari’a?

3.3. Globalisation also means Travelling and migration – others are religion, society and law inspiring differently. Out there – also back here? Faith systems as global systems – danish people’s church as a very national idea Global economy, work forces – COP 15 & Vestas China - from closure via tourism to competition War on Terrorism, war on religions? Cartoons..

4. 1. Analytical Approach: Post-Secularity Secularisation (Bruce Steve wise) Secularity (reflect on the numbers above – but was that ever new in the scancinavian context?) Secularism – or Lutheranism? Post-Secularity and my taxi driver reflecting on ’them’, the new muslim groups, taking their Christianity serious, that is: making him reflecting on his own background as baptised, confirmed, married in his church, having burials at the church yard of his.

4.2. Post-Secularity & Politics a Cartoons, freedom of speech, being a victim of cartoons is being included in society (!, the Queen, the Foreign Minister etc); popes and bishops and clerks should not decide over news papers etc etc – but on the other hand: muslim ambassadors; religious minority groups in our country; no mosques so far; internal politics in Syria Freedom of religion – both ways? Equality of religions – our commitment at all?

4.2. Post-Secularity & Politics b Asylum seekers and political preaching from church ministers. Muslim asylum seekers seeking peace in a christian church. Police getting them out in the middle of the night. The role of the church(es) in hard political cases

4.2. Post-Secularity & Politics c War on terrorism, war in Afghanistan, NATO politics IR approach: Baltic Sea – Russia post 1989 – high profile in the baltic countries entering EU – Germany post 1989, the biggest country in Europe – reluctant EU politics – Greenland Rational Choice approach: (individual) power game The discourse is however different: democracy, equality of women, schools, protecting our country etc etc

4.2. Post-Secularity & Politics d Pandora’s box has been opened – new wave of politics on religion in DK (and the other Nordic countries) Change of church-state-relations Change of monarchy-religion-relations Privatization of all religions? Or public religion private faith model? Republican discourses renewed

5. Methodological Approaches a.Historical institutionalism Vs Globalisation theory b.Legal approach: monistic legal systems declaring all theological or religious norms outside the law vs the Rowan Williams model vs Millet-system vs parallel legal systems c.Socio-legal research strategies combining analyses of data from historical sources and places in the landscape, qualitative empirical research, legal norms and policy papers

6. Impact on Faith and Globalisation Studies Case of local or global relevance? a.Methodological change b.From mono to plurel – from internal via comparative to global approach both in topics, study fields, data collection and theories c.And in the intellectuals’ contributions to society