Public Opinion Works of the Church in the Constutional Orde of Secular State: Based on the Interpretation of Luther’s Summon on Law

2018 ◽  
Vol 40 ◽  
pp. 11-47
Author(s):  
Won Don Kang
1998 ◽  
Vol 37 (5) ◽  
pp. 35-48
Author(s):  
Boris V. Dubin
Keyword(s):  

2011 ◽  
Vol 55 (2) ◽  
pp. 314-319
Author(s):  
Jamil Ddamulira Mujuzi

AbstractSection 66 of the 1963 Kenyan Constitution established the Kadhi's courts with the jurisdiction to determine “questions of Muslim law relating to personal status, marriage, divorce or inheritance in proceedings in which all the parties profess the Muslim religion”. 26 Christians petitioned the High Court and argued that section 66 was unconstitutional because it, inter alia, violated the principle of separation of Church and state. The court found in their favour and held that Kenya is a secular state, that section 66 violated the doctrine of separation of state and Church, and that it was discriminatory and contrary to section 82 of the constitution which prohibits discrimination. This note gives the facts of the case, the issues before the court and the court's decision. It also analyses the court's decision.


Slavic Review ◽  
2006 ◽  
Vol 65 (2) ◽  
pp. 304-324 ◽  
Author(s):  
Pål Kolstø

As Pål Kolstø explores in this article, attitudes towards Lev Tolstoi's religious teaching differed wildly among Russian Orthodox believers at the turn of the last century. Some felt that his philosophical notions were remarkably congenial to church doctrine, while others saw Tolstoianism as the radical negation of everything the church stood for. An image often conjured up was Tolstoi as the Antichrist. To some, it was precisely the features that made others see Tolstoi as an Orthodox double that led them to this conclusion: The Antichrist will manage to lead the faithful astray precisely because he will seem to imitate Christ himself. This was the point where the most extreme positions in the Orthodox debate on Tolstoi and Tolstoianism converged. All told, some 85 books and booklets and 260 articles on Tolstoi were published by professed Orthodox authors, many of them laymen. Taken together, they bear witness to the breadth and vitality of Orthodox public opinion.


Author(s):  
Jason Berry

69,937 Italians, mostly from Sicily, arrived in New Orleans between 1898 and 1929. A culture of close families, loyal to the Church and one another, gave birth to a Sicilian ghetto in the Vieux Caré backstreets. Public opinion turned against Sicilians after police chief David C. Hennessy’s assassination in 1890. Joe Macheca and members of the Provenzano and Matranga clans were arrested but acquitted. In retaliation, a mob stormed the prison where the defendants were held and killed 11 people, including Macheca. Prostitution was rampant in late 19th-century New Orleans. In 1897, patrician alderman Sydney Story passed an ordinance that confined prostitution to a 16-square block area in lower Tremé. The “District”, also known as “Storyville”, flourished into a vibrant community where men and women of all classes, races, and ethnicities mingled intimately, casually, and continuously. Black musicians like Jelly Roll Morton and Joe Oliver gained venues in the bordellos. Jazz musicians began to leave New Orleans in the early 20th century, making successful careers for themselves across America. Among these were Jelly Roll Morton, Louis Armstrong, and the Original Dixieland Jazz Band. Jazz entered the vocabulary of America, and, despite disdain from some, jazz became popular with the elite.


Author(s):  
Paul J. Griffiths

The secular state, the church, and the caliphate are associations that each hold universal aspirations, at least implicitly. While the universal aspirations of the church and caliphate may be obvious enough, every state seeks dominion over the whole world. (“Secular” describes states that limit their vision to this world, as opposed to the transcendence to which both the church and caliphate appeal.) As an essay in Catholic speculative theology, Griffiths asks two questions: Whether Catholic theology supports or discourages the variety of political orders, and whether these orders could be ranked in terms of goodness from a Catholic perspective? In response to these questions, Griffiths appeals to two aspects of St. Augustine’s political thought: Political rivalries serve the common good; and the principal indicator of the degree to which a state serves the common good is its explicit service to the god of Abraham. The United States (a secular state) is compared with ISIS (an attempted caliphate).


2020 ◽  
Vol 35 (1) ◽  
pp. 25-54
Author(s):  
Jeffrey von Arx

In the course of his long career (1865–1892) as Archbishop of Westminster and head of England’s Catholic Church, Henry Edward Manning articulated a position on the engagement of voluntary religious organizations like the Church with the liberal state, now understood, at least in the British context, as religiously neutral and responsive to public opinion through increasingly democratic forms of government and mediated through political parties. The greatest test and illustration of this position was his involvement in Irish Home Rule, where he deferred to the Irish hierarchy in their support of Charles Stuart Parnell’s Irish Parliamentary Party against his own inclinations and the immediate interests of the Catholic population in England. Manning’s position was in sharp contrast to that of Pope Leo XIII, who negotiated directly with Otto von Bismarck, and over the heads of the hierarchy and Germany’s Catholic Centre Party, to end the Kulturkampf. Thus Manning worked out a modus vivendi for the Church in relation to the liberal, democratic state that anticipates in many ways the practice of the Church in politics today.


1972 ◽  
Vol 36 (3) ◽  
pp. 430-431
Author(s):  
F. H. Goldner ◽  
R. R. Ritti ◽  
T. P. Ference

2011 ◽  
Vol 24 (4) ◽  
pp. 415-427
Author(s):  
Metropolitan Nikolaos

The Bioethics Committee of the Church of Greece, headed by Metropolitan Nikolaos of Mesogaia and Lavreotiki, was founded a few years ago, bringing together clergy, medical and legal experts. In his address, Metropolitan Nikolaos explains the concerns and the conditions that led to its foundation and he outlines some of the activities and the principles of the Committee. This address, a somewhat broad-brush presentation of the state of bioethics in Greece, is offered as a proposal as to how the Church can work within a secular state, and how it can attempt to raise awareness about the spiritual aspect of bioethical concerns. Overall, the Bioethics Committee tries to promote public dialogue about sensitive bioethical issues, and to make sure that the spiritual perspective is duly informed by medical science. In addition, the Committee tries to make sure that the spiritual perspective is considered by the state in the face of existing or emerging law that touches on bioethical concerns.


Author(s):  
Magdalena Nordin

Abstract This article starts by giving an overview on religion in contemporary Sweden and a historic background on IRD-organisations and IRD-activities in the country; followed by a more in-depth description of contemporary IRD, presenting both national and local IRD-organisations and IRD-activities. The article ends with an analysis of how IRD-organisations and IRD-activities relate to the sociocultural context in Sweden, which shows the importance of the increase in religious plurality in Sweden and the Church of Sweden’s still dominate position, in the establishment and upholding of IRD-organisations and IRD-activities in the country. Another sociocultural context influencing is the highly secularised Swedish society together with the secular state. This leads both to a delay in establishment of IRD-organizations in Sweden, and later on, for the establishment of these IRD-organizations and for IRD-activities, if the aim of these are less religious and foremost social.


Author(s):  
Maurizio Viroli

This chapter focuses on Croce's Storia d'Europa. The Storia d'Europa appeared in a cultural context in which concern over the establishment of totalitarian religions stimulated free consciences to search for salvation in a renewed and rediscovered religious conception of life. It is no surprise that in terms of international public opinion, Storia d'Europa was enthusiastically received. However, the doctrine of the religion of liberty encountered tough opposition from the church in Italy. The journal Civilità Cattolica devoted four articles to the Storia d'Europa to demonstrate that it was an antiphilosophical and antireligious work that attacked “the Catholicism of the church of Rome.” Giovanni Papini (1881–1956), a fervent Catholic and a devout son of the Holy Mother Church, accuses Croce of posing as the prophet of a new religion that sought to destroy Catholicism.


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