Abstract
Reviewed by: Aleksandar Pavlović, University of Belgrade, Serbia
Sergei Mudrov has taken on the task of trying to measure the largely understudied role of Churches in the European integration process. Following the EU constitutional and immigration debates and the position of various church organizations in these, their lobbying, comments and public pleas, Mudrov effectively disputes the notion that the EU is a purely secular project and shows that Churches still play an active role and maintain, albeit limited, influence in the policy-making process in Brussels.
In the first of the five chapters, Mudrov critically reassesses major theories of the European integration, in particular neofunctionalism and liberal intergovernmentalism, claiming that social constructivism is a more appropriate approach for assessing the role of Churches as it does not reduce itself purely to economic factors as cohesive elements in European integration. In the second and third chapters, Mudrov gradually builds his case that Churches are non-state actors and unique participants in the process of European integration. In Chapters 4 and 5, this discussion is supported by case studies of the role played by Churches and their activities in the process of reform of EU treaties and the EU immigration and asylum policy.
Mudrov’s general framework has enabled him to build a picture of the rather dynamic position that Churches occupy in the EU integration process. In his view, Churches are specific, non-state actors, which can at times assume the role of NGO but are nevertheless distinctive from them. They act variously as negotiators on the highest level, through direct talks between the Pope or high dignitaries and the highest EU officials or heads of state. They also act as lobbyists, and provide policy advice and recommendations through various Church bodies functioning as permanent missions in Brussels. In addition, they exercise influence through specialized NGOs established, for instance, to deal with immigration and refugee issues, by providing shelter and assistance to migrants or advocating for their rights. This picture of Churches as multi-layered players in the EU decision- and legislation-making process is certainly far more dynamic and rich then is commonly assumed. Overall, Mudrov indicates that Churches seem more interested in acting on the treaty than on the policy level. Moreover, even though they have not always been fully successful, as in the case of advocating for the explicit recognition of Christian heritage as constitutive for Europe in the Treaty of Lisbon, Mudrov’s detailed discussion of the negotiation processes shows their partial success and their indisputable and even growing impact.
While Mudrov’s book meticulously explores various Church organizations that have participated in or influenced the decision-making process taking place in Brussels, it nevertheless remains primarily focused on analysis at the treaty and policy level. It sometimes feels as if we are missing ‘the big picture’ in so far as the process of European integration is not solely a matter of treaties and legal documents, and Churches certainly aspire to do more than merely influence legislation. Yet, that would raise the problem of measuring such impact on wider issues, which Mudrov in this book has effectively resolved through limiting and focusing his analysis. Secondly, while it would be unjustified to demand a lengthy discussion on Islam in a book about Christian Churches, references to Islam are scarce even where it would seem to be relevant. Sticking with the two case studies that Mudrov examines: was the fact that most immigrants come from Muslim countries in any way relevant for the Churches’ view of immigration? What are the implications of the Churches’ insistence on introducing the Christian heritage in the European constitution? Does that imply Islam’s otherness or ‘non-Europeanness’? How do various Churches conceive of European integration and the enlargement process, and does it apply to some or all predominantly Muslim countries, such as Turkey, Kosovo, Albania or Bosnia? Perhaps these discussions could have been included here and there in place of the frequent repetitions of the main claims and conclusions in every section, which often seem redundant as Mudrov’s argumentation is clear, well organized and easy to follow.
Overall, Mudrov draws attention to the oft-overlooked role of the Churches and shows the need for it to be studied further. He has succeeded in registering a variety of organizations, ways and means by which Churches participate in the European integration process, and provides a methodologically sound discussion and case studies to follow and measure that impact. His book portrays Christian Churches as distinct players on the EU political arena due to their historical significance, their role in identity and value formation, and their specific ties with the states. It shows the need for further studies and considerations of the Churches’ role, which might be even more relevant today, in an atmosphere of rising populism and nationalism, with EU enlargement fatigue.