INTELLIGENCE SЕRVICES AND RELIGION: SECURITY IMPLICATIONS
INTELLIGENCE SЕRVICES AND RELIGION: SECURITY IMPLICATIONS

Summary/Abstract: This scientific paper presents an overview of intelligence services and the relationship between these state institutions and religion. From the emergence of the first forms of statehood, i.e. states, to the modern era, there has been a clear evidence of a stronger or weaker connection between intelligence services and religion, or between members of one institution (intelligence service) and members of different faiths. This connection, depending on the period in which it functioned, has been variable. In the earlier period, the connections were quite convergent, considering the synergistic action of the institutions of the state and the given confession, and these connections were even once coincident in some countries. Of course, there were periods, in different parts of the world, when the intelligence services as institutions of the given state were diametrically opposed to religious communities. After an introduction to the material stated in the topic of the scientific paper in question, the first chapter presents a brief historical review of the beginnings of the revival of intelligence and security activities that are correlative and convergent. The second chapter presents a presentation of religion as a sociological parameter with an emphasis on the continuity of sociological activities and efforts towards bringing religious postulates and canons closer to the ordinary citizen for the sake of easier understanding of church canons, which were very often of great importance as a paradigm for self-preservation and even survival in turbulent historical periods. The third chapter of this scientific work briefly points out different times, which were once burdened with various wrongdoings, and which had to be overcome. In this sense, as the relationship between religion and faith with the intelligence service, during the Second World War in the Nazi-fascist milieu of some European countries, and in the Balkans in the NDH, it meant a time of catastrophic events, because this connection between the state and religion proved to be a factor in inhuman actions that produced people-monsters, who committed terrible crimes. The fourth fragment, which treats terrorism as a scourge of the modern age, blatantly shows how irresponsible fanatical religious leaders can produce terrible activities and turn seemingly ordinary believers into insane terrorists who do not choose means, nor have empathy for the rest of the world, for the sake of their murderous goals.

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