Messianism and International Politics – Conference Summary
Messianism and International Politics – Conference Summary
Introduction
This report provides a comprehensive overview of the conference jointly organized by ASERI (Graduate School of Economics and International Relations, Università Cattolica del Sacro Cuore) and the Oasis International Foundation.
The core objective of the event was to examine the resurgence of “political theology”, a phenomenon where contemporary political strategies and state orientations are increasingly anchored in religious conviction. Far from fostering stability, this return of religious ideology frequently corresponds with an escalation of global tensions, standing in sharp contrast to interreligious dialogue as a foundation for peace. Throughout the proceedings, speakers analyzed various global contexts where faith is leveraged to frame geopolitical struggles as existential and non-negotiable. Crucially, the conference sought not only to diagnose these conflicts, but also to explore pathways to reclaim religion as a framework for constructive engagement, concluding with a reflection on the Holy Father and his health.
Session 1 – Political Messianism and Religion
The opening session addressed the deep-seated interplay between religion and contemporary politics, with a specific emphasis on how messianic ideas influence international relations.
In the introductory remarks, representatives from Oasis highlighted their core mission: examining the complex intersection of faith, culture, and governance. From this perspective, partnering with ASERI was a natural progression. Special recognition was given to Prof. Campati for his role in shaping the day’s agenda, which spanned critical case studies including Iran, Israel, the United States, Jerusalem, and Hamas.
A video address was delivered by Cardinal Pizzaballa, Latin Patriarch of Jerusalem and member of the Oasis board. Pizzaballa called for closer collaboration with academic institutions to help decode the region’s rapidly evolving realities. While acknowledging that the Middle Eastern crisis remains fundamentally political, he emphasized that its religious dimension is strikingly prominent. Theological interpretations of scripture, the ideological drive behind settler movements in the West Bank, and the competing messianic visions held by opposing factions directly dictate daily life on the ground.
Following this, Prof. Jocelyne Cesari provided a broad theoretical framework, arguing that messianism has shifted from a purely theological construct into a structural feature of modern politics. Today, nation-states increasingly act as “sacred communities” that view themselves as chosen instruments of historic or divine redemption. When societies face severe existential threats, national and religious identities tend to fuse—a pattern clearly visible in countries like Russia, the United States, and Brazil. Cesari concluded that this alignment poses profound challenges for both religious nationalism and the stability of international law. As later reinforced in Session 4, messianism is never merely a passive posture of waiting; it is an active force that drives action.
Session 2 – American Messianism and Religious Zionism
The second session focused on two major political forces where religious identity deeply shapes state policy, guided by two central questions: are we witnessing a genuine return of religion, or simply the ongoing legacy of historical state-building processes? And how do domestic faith dynamics influence foreign policy—particularly regarding the promotion of religious freedom since the 1980s?
American Messianism and Foreign Policy
The discussion highlighted how the United States has historically viewed itself through a messianic lens, treating its global presence as part of a providential design. The presentation outlined two contrasting interpretations of American identity: one exclusive, moralistic, and self-aggrandizing; the other focused on equality, universal principles, and the common good.
In recent years, a form of “retributive messianism” has gained traction across four distinct currents: Christian nationalism, dominionism, Christian Zionism, and a specific conservative Catholic perspective. Together, these movements are fundamentally redefining American messianism. Rather than serving a broad national purpose, the emphasis has shifted toward individual political figures and specific theological agendas. This evolution leaves an open question: does the heightened use of Christian rhetoric in US foreign policy represent a continuation of traditional American exceptionalism, or a transition toward raw ideological confrontation and power politics?
Religious Zionism’s Impact on Israeli Politics and Society
Prof. Shlomo Fischer examined the historical and theological development of Religious Zionism in Israel, tracing its intellectual origins to Rabbi Abraham Kook (1865–1935) and the subsequent “pessimistic” interpretations of his teachings. Following the 1967 Six-Day War, this movement became the driving force behind the settlement enterprise in the biblical territories of the Golan Heights, the West Bank, and, until the 2005 withdrawal, Gaza.
While Religious Zionists represent roughly 12–16% of Israel’s population, they exert significant influence across key sectors, including the military, high-tech industries, and academia. In the current government coalition, they hold pivotal positions. Most notably, Bezalel Smotrich serves as Minister of Finance while simultaneously holding a designated ministerial role within the Defense Ministry overseeing West Bank policy, granting the movement unprecedented control over civil affairs in the territory. Meanwhile, figures like Itamar Ben-Gvir reflect a hard-line stance that overlaps with, but extends beyond, the traditional movement.
At the core of Religious Zionism is the concept of a “Torah state,” in which secular actions are invested with sacred meaning through a dialectical link between spirituality and physical reality. Fischer concluded by linking these theological structures to the aftermath of October 7, an event that has intensified debates over identity, territorial defense, and security among the settler community.
Session 3 – Political Legitimacy: Iran and the Islamic State
This session explored what happens to political entities that draw their legitimacy from messianic or religious narratives when confronted with the realities of holding power.
1. The Evolution and Legitimacy Crisis of the Islamic Republic of Iran
Prof. Farhad Khosrokhavar presented three core arguments regarding contemporary Iran: messianic Islam has lost its popular appeal, the regime faces complete ideological illegitimacy, yet it manages to maintain its grip on power through structural enforcement.
Nearly five decades after the 1979 revolution, the Iranian state is facing a profound crisis of authority. The original revolutionary narrative, built around Shiite clerical authority, anti-imperialism, and a culture of martyrdom, no longer resonates with the majority of the population. Iranian society, particularly the younger generation, has experienced a profound secular shift, embracing a “joy-of-life” mentality centered on individual autonomy.
Major social protests signal this clear detachment from state-imposed theocracy. The 2009 Green Movement represented an early, widespread challenge to state authority, while the recent “Woman, Life, Freedom” movement following the death of Mahsa Amini demonstrated a direct rejection of religious coercion and compulsory social norms. Consequently, because the state can no longer rely on ideological allegiance or popular consent, its survival depends almost entirely on institutional control, its security apparatus, and systemic repression.
2. Apocalyptic Narratives and Pragmatism in the Islamic State (ISIS)
Dr. Ayman Al-Tamimi analyzed the role of apocalyptic theology within ISIS, examining how the group balances end-times rhetoric with practical statecraft.
Tracing the movement’s evolution from Al-Qaeda in Iraq to the establishment of the caliphate, Al-Tamimi illustrated how ISIS utilizes apocalyptic framing to define its mission as a cosmic, final battle between absolute truth and falsehood (haqq vs. batil). However, a clear distinction exists between the group’s public propaganda and its operational reality.
While ISIS heavily promotes apocalyptic imagery to mobilize followers, its leadership does not make tactical or military decisions based on the assumption that the end of the world is immediately at hand. Instead, the apocalyptic narrative functions primarily as an ideological instrument to justify ongoing conflict, while daily governance, strategic planning, and military operations remain grounded in pragmatic and tactical calculations.
Session 4 – Jerusalem’s Role in Eschatology
The final session focused on Jerusalem as the geographical and theological intersection where the messianic visions of Judaism, Christianity, and Islam meet and frequently clash. The intertwined nature of sacred geography, religious symbolism, and modern geopolitics severely complicates peace efforts, underscoring the need to analyze these dynamics within their historical context.
1. Jerusalem as the Eschatological Capital & The Category of Exile
Prof. Martino Diez, Scientific Director of the Oasis Foundation, discussed Jerusalem’s unique role as the spiritual capital of Abrahamic messianism. As the city of David, it holds a central place in end-times expectations across all three traditions, including the Christian vision of Heavenly Jerusalem in the Book of Revelation. Because these competing apocalyptic expectations claim the exact same physical space, theological rivalries frequently manifest as geopolitical conflicts.
Diez also examined the theological concept of “exile” (galut), detailing how Jewish eschatological thought evolved following the creation of the State of Israel in 1948. He demonstrated how historical interpretations of catastrophe, exile, and ultimate redemption continue to shape contemporary religious and political attitudes toward the sovereignty and status of Jerusalem.
2. Hamas, October 7, and the Resurgence of Eschatological Jihad
Prof. Michele Brignone challenged the widespread view that Hamas operates purely as a pragmatic or secular-nationalist actor. By analyzing the statements and propaganda surrounding the October 7 attack, Brignone demonstrated a clear resurgence of explicit religious rhetoric, sacralized jihad, and eschatological themes among its strategic planners.
In Hamas’s current discourse, nationalist language and religious doctrine are fully integrated. The struggle for Jerusalem and the protection of the Al-Aqsa Mosque are no longer framed solely as an anti-colonial or national liberation movement, but as a cosmic and religious duty. This blending of sacred obligation with political conflict presents a major obstacle to conventional diplomatic solutions, as religious imperatives leave little room for pragmatic compromise.
