Die Soft Power des Heiligen Stuhls. Unsichtbare Legionen zwischen internationaler Gesellschaft und Weltgesellschaft

Abstract

Zusammenfassung: Gerade weil der Heilige Stuhl keine hard power im traditionellen Verständ-nis besitzt, entwickelten sich insbesondere im Laufe des internationalen politischen engagements während des 20. Jahrhunderts sowohl ausgeprägte soft power-Fähigkeiten als auch extensive diplomatische Aktivitäten. Dieses Engagement des Heiligen Stuhls findet dabei immer vor dem Hintergrund einer spezifischen Friedensvision statt. Dieser Beitrag deckt das Spektrum an soft power-Fähigkeiten auf und stellt es in den theoretischen Kontext der englischen Schule -vor allem deshalb, weil der Heilige Stuhl die Verwirklichung seiner normativen Vorstellung von internationaler Politik durch soft power anstrebt, was am besten auf die Formel "von der internationalen Gesellschaft zur Weltgesellschaft" gebracht werden kann.Abstract: Since the Holy See has no capabilities in terms of traditional hard power, it has developed considerable soft power capabilities and extensive diplomatic ties in the course of the 20 th century. The activities of the Holy See always take place against the background of a specific vision of peace. this article explores the set of soft power capabilities and puts it into the theoretical context of the english School. this is mainly because the normative conception of the Holy See regarding international politics-pursued through soft power-can best be described with the formula "from international to world society".

‘The Pope’s own hand outstretched’: Holy See diplomacy as a hybrid mode of diplomatic agency

“…There is a solid body of literature that situates the HS and the Catholic Church in an international context ( Abdullah, 1996 ; Barbato, 2013 ; Cardinale, 1976 ; Graham, 1959 ; Hanson, 1987 ; Kurth, 1993 ; Martens, 2006 ; Murphy, 1974 ; Rotte, 2007 ). This literature focuses variously on soft power ( Byrnes, 2017 ; Sommeregger, 2011 ; Troy, 2010 ), international organisations ( Abdullah, 1996 ; Araujo and Lucal, 2004a , 2004b , 2010 ; Chong and Troy, 2011 ; Leustean, 2013 ; Neale, 1998 ), bilateral relations, 1 international law ( Casaroli, 1981 ; Morss, 2016 ), the HS and the church as transnational actors ( Barbato, 2013 ; Ryall, 2001 ; Vallier, 1971 ) and their mobilising power ( Barbato, 2016 ; Turina, 2015 ), the Pope as chief diplomat and moral authority ( Hall, 1997 ), or theological explanations of political outcomes where the Church has been involved in peacebuilding efforts ( Cortright, 2008 : 200–203; Riccards, 1998 ).…”

'The Pope's Own Hand Outstretched': Holy See Diplomacy as a Hybrid Mode of Diplomatic Agency

“…There is a solid body of literature that situates the HS and the Catholic Church in an international context (Abdullah, 1996;Barbato, 2013;Cardinale, 1976;Graham, 1959;Hanson, 1987;Kurth, 1993;Martens, 2006;Murphy, 1974;Rotte, 2007). This literature focuses variously on soft power (Byrnes, 2017;Sommeregger, 2011;Troy, 2010), international organisations (Abdullah, 1996;Araujo and Lucal, 2004a, 2004bChong and Troy, 2011;Leustean, 2013;Neale, 1998), bilateral relations, 1 international law (Casaroli, 1981;Morss, 2016), the HS and the church as transnational actors (Barbato, 2013;Ryall, 2001;Vallier, 1971) and their mobilising power (Barbato, 2016;Turina, 2015), the Pope as chief diplomat and moral authority (Hall, 1997), or theological explanations of political outcomes where the Church has been involved in peacebuilding efforts (Cortright, 2008: 200-203;Riccards, 1998).…”

From Archangels to Virtual Pilgrims: A Brief History of Papal Digital Mobilization as Soft Power

“…. that produce such attraction" (Nye 2008, p. 31) The concept of a distinct form of papal authority as soft power has been widely discussed (Byrnes 2017;Hall 1997;Mazo 2015;Sommeregger 2011;Troy 2010), and recent research on the modern papacy suggests that the successful use of soft power depends, to a large extent, on the public perception of the reigning pope, his ability to verbally and nonverbally communicate with the public and the Church's capability to regularly mobilize the masses as pilgrims in Rome and abroad (Barbato 2020a;Löffler 2018).…”