Against religious nationalism

In some countries a form of religious-cultural nationalism is back in vogue. Religion is exploited both to obtain popular support and to launch a political message that is identified with people’s loyalty and devotion to a nation.

Jul 11, 2020

By Fr Joseph Lobo, SJ,
In some countries a form of religious-cultural nationalism is back in vogue. Religion is exploited both to obtain popular support and to launch a political message that is identified with people’s loyalty and devotion to a nation. It is taken for granted that people have in religion a common identity, origin and history, and that these support an ideological, cultural and religious homogeneity that is strengthened by geopolitical boundaries.

In reality, in today’s globalised world, there is no geographical entity that can be defined as a “nation” that has within it a single homogeneous identity from a linguistic or religious point of view, or indeed from any other point of view. Therefore, radical nationalism is only possible if it eliminates diversity. It follows that a liberating deconstruction of nationalism is more necessary than ever.

Let us be clear: nationalism should never be confused with patriotism. In fact, while the “patriot is proud of his country for what it does, the nationalist boasts of his country, whatever it does; the former contributes to creating a sense of responsibility, while the latter gives rise to the blind arrogance that leads to war.”1

The relevance of a theological response to nationalism
An appropriate response to nationalism is an authentically religious response, that is, a response that, through theology, grasps the essence of religious discourse itself, deconstructing narratives and practices that threaten to be destructive rather than constructive, precisely like those of nationalism. Theology is not only important, but essential in deconstructing so many dangerous narratives and practices that dehumanise individuals and communities, such as the rhetoric and practice of religious-cultural nationalism.

Pope Francis has spoken about the role of religions in the face of today’s dangers: “Religions therefore have an educational task: to help bring out the best in each person.” This is the opposite of “the rigid and fundamentalist reactions on the part of those who, through violent words and deeds, seek to impose extreme and radical attitudes which are furthest from the living God.”

The ‘neighbour’ instead of nationalism
It is enlightening to consider the parable of the Good Samaritan (cf. Luke 10:25-37). Its impact comes from the prominence given to a Samaritan instead of to a (good) Jew. While criticising the priest and the Levite for their narrow-minded religiosity, the parable could have exalted any poor Jew. Why does it exalt a Samaritan instead? The new category, that of the “neighbour,” is an antidote to nationalist self-justification. The neighbour does not coincide with the co-religionist and the compatriot.

The parable of the Good Samaritan debunks the myth of a nationalism that aims to build a nation on the rubble of some of its citizens and neighbours. The commitment to become anyone’s neighbour, as extolled in the parable, demands concrete steps. Before a true and living neighbour, nationalism and hypocritical patriotism end up in oblivion and the concrete truth of every human being created in the image and likeness of God emerges.

Rightly, therefore, “the parable of the Good Samaritan establishes the priority not of my people or my nation, but of the needy, whoever and wherever they may be. By contrast, the factiousness of the nationalist arbitrarily favours those who before God have no special privileges or conditions. Jesus teaches a radical love that recognises the equal value of every person created in God’s image, and forbids special treatment for me and mine.”2 --La Civilta Cattolica

1] S. J. Harris, Strictly Personal, Washington DC, H. Regnery Co, 1953.
2] T. D. Kennedy, “Patriotism and Empire”, in Word & World 25 (2005/2) 119.

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