Book Review: Jacques Berlinerblau, Sarah Fainberg and Aurora Nou (eds), Secularism on the Edge: Rethinking Church-State Relations in the United States, France and Israel

2017 ◽  
Vol 15 (2) ◽  
pp. 292-292
Author(s):  
Luke Sandle
Keyword(s):  
United States ◽  
The United States ◽  
Church State Relations ◽  
State Relations

Roadside Memorials

2003 ◽  
Vol 47 (3) ◽  
pp. 221-244 ◽  
Author(s):  
Charles O. Collins ◽  
Charles D. Rhine
Keyword(s):  
United States ◽  
Present Article ◽  
Traffic Safety ◽  
The United States ◽  
Highway Maintenance ◽  
Public Officials ◽  
Automobile Accidents ◽  
Current Context ◽  
Church State Relations ◽  
State Relations

Roadside memorials or descansos have diffused from a Mexican/Southwestern regional Hispanic hearth to increasingly draw the attention of motorists and public officials throughout the United States. In the current context, the authors' attention is on privately and spontaneously erected memorials placed at the sites of fatal events. Typically these result from automobile accidents, though not exclusively. The intent of the present article is three-fold: 1) to identify meaning and significance in the precise placement of contemporary markers; 2) to directly investigate the motivation and purposes of memorial/ descanso builders; and 3) to survey issues of traffic safety, highway maintenance, landscape or visual blight, and church/state relations arising from the placement and maintenance of these roadside memorials.

scholarly journals Nations under God: How Church–State Relations Shape Christian Responses to Right-Wing Populism in Germany and the United States

Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 254
Author(s):  
Tobias Cremer
Keyword(s):  
United States ◽  
Current System ◽  
The United States ◽  
Structural Factors ◽  
Right Wing ◽  
Christian Communities ◽  
Right Wing Populism ◽  
Church State Relations ◽  
Elite Interviews ◽  
State Relations

Right-wing populists across many western countries have markedly intensified their references to Christianity in recent years. However, Christian communities’ reactions to such developments often vary significantly, ranging from disproportionate support in some countries to outspoken opposition in others. This paper explores the role of structural factors, and in particular of Church–State relations, in accounting for some of these differences. Specifically, this article explores how Church–State relations in Germany and the United States have produced different incentives and opportunity structures for faith leaders when facing right-wing populism. Based on quantitative studies, survey data, and 31 in-depth elite interviews, this research suggests that whereas Germany’s system of “benevolent neutrality” encourages highly centralised churches whose leaders perceive themselves as integral part and defenders of the current system, and are therefore both willing and able to create social taboos against right-wing populism, America’s “Wall of separation” favours a de-centralised religious marketplace, in which church leaders are more prone to agree with populists’ anti-elitist rhetoric, and face higher costs and barriers against publicly condemning right-wing populism. Taking such structural factors into greater account when analysing Christian responses to right-wing populism is central to understanding current and future dynamics between politics and religion in western democracies.

Aspects in Church–State Relations in Puerto Rico, 1898–1900

1963 ◽  
Vol 19 (3) ◽  
pp. 291-304
Author(s):  
Edward J. Berbusse
Keyword(s):  
United States ◽  
Puerto Rico ◽  
The United States ◽  
The Philippines ◽  
United States Military ◽  
The Pacific ◽  
Colonial Empire ◽  
Church State Relations ◽  
State Relations ◽  
The Church

In 1898 the United States fought Spain, terminating her colonial empire in the Americas and in the Pacific. With this conquest came problems for the United States in Cuba, the Philippines, and Puerto Rico. From October 18, 1898, to May 1, 1900, United States military governments controlled the island of Puerto Rico; and on April 12, 1900 the President of the United States approved the organic act (Foraker Act) which Congress had passed as the first civil government for Puerto Rico. The study of Church-state relations in this period is an interesting one, since it represents the conflict of two widely different conćepts: a residue of Spanish patronage which fostered the Church and its schools while confining the activity of the Church because of paternalism, anti-clericalism and a trend toward the philosophy of positivism; and Yankee-Americanism that was dominantly Protestant and wedded to the proposition that the Church must be separated from the state. It was a rugged wrenching that brought the Puerto Rican Church from a position of dependency to that of autonomy and self-support. The Church, moreover, had to engage in a political and legal fight for the retention of such properties as schools, churches, and cemeteries. Into the fray came such interested competitors as a United States Commission sent by President McKinley to report on the conditions in Puerto Rico, a small but vocal group of anti-clerical Puerto Ricans, three military governments, and the first civil governors.

Common School, Common Religion? A Case Study in Church-State Relations, Cincinnati, 1869–70

1969 ◽  
Vol 38 (2) ◽  
pp. 201-217 ◽  
Author(s):  
Robert Michaelsen
Keyword(s):  
United States ◽  
Public Schools ◽  
Public School ◽  
Church And State ◽  
The United States ◽  
The Public ◽  
Common School ◽  
Church State Relations ◽  
State Relations ◽  
Religious Nature

The history of the public school affords one significant means of discerning the pattern of evolving church-state relations in the United States. This is true because there have been frequent overlappings of the institutions of the church and the state in the public schools. However, the story deals with more than institutional encounter. The first amendment to the Constitution of the United States does not refer to church and state; it speaks of “an establishment of religion“ and of “the free exercise thereof.” In recent years it has become quite clear that under this language the public schools are on shaky grounds constitutionally whenever they engage in any activity of a religious nature. But the public school has always been looked to as the primary institution for instilling what is common and public in national life and thought—the shared memories and aspirations, loyalties and beliefs. Hence the public school has been confronted with the difficult responsibility of passing on the common traditions and even instilling “a common faith” (Dewey), while not engaging in “an establishment of religion.”

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