The Impact of Anti-Terrorism Laws on Religious Freedom: Cameroon's Approach in Combating Terrorism and the Role of the Church

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.

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THE PLACE OF WORSHIP IN SOLEMNIZATION OF A MARRIAGE

Journal of Law and Religion ◽

10.1017/jlr.2015.17 ◽

2015 ◽

Vol 30 (2) ◽

pp. 260-294

Author(s):

Wendy Kennett

Keyword(s):

Same Sex Couples ◽

The United Kingdom ◽

Constituent Element ◽

History Of ◽

English Law ◽

Role Of Religion ◽

The Impact ◽

Alternative Solutions ◽

The Church

AbstractThe recent decision of the United Kingdom Supreme Court in Regina (Hodkin and another) v Registrar General for Births, Deaths and Marriages concerned the registration of the premises belonging to the Church of Scientology in London as a place of worship, specifically for the purpose of enabling a marriage to take place there which would be valid in law. This article examines the continuing significance of a registered place of worship in the English law rules on formalities of marriage. It provides a brief history of the role of religion in the solemnization of marriages in England and Wales, and the emergence of the “place of worship” as a constituent element in the celebration of a valid marriage. The role of marriage at a registered place of worship in the current legislation governing the formalities of marriage is considered, along with the impact on that scheme of the Marriage (Same Sex Couples) Act 2013. The exceptional character of the approach adopted by English law is highlighted by a comparative survey of laws on the solemnization of marriages, which also demonstrates some of the problems arising out of alternative solutions. Finally, recent attempts to reform the law are noted, followed by some concluding remarks on possible future developments.

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Mutual Influence of The Orchestra and Concerto Principle in The 16th – First Half of The 17th Centuries

Часопис Національної музичної академії України ім П І Чайковського ◽

10.31318/2414-052x.1(50).2021.233112 ◽

2021 ◽

pp. 49-63

Author(s):

Vadym Rakochi

Keyword(s):

Vertical Structure ◽

Mutual Influence ◽

Musical Instruments ◽

Basso Continuo ◽

The Third ◽

Solid Foundation ◽

Choral Composition ◽

The Impact ◽

The Church

The interaction between the evolution of the orchestra and the concerto at the end of the late 16th — first half of the 17th centuries has been considered. Three levels of interaction are revealed. The first one is the basso continuo. There is little attention paid to the importance of this technique for the formation of the orchestra: the impact on the formation of instrumentalists’ collectives through the appearance of a homophonic way of presentation; combining different forces of sound of instruments; strengthening the bass line as a solid foundation for the entire vertical structure. The second level is the concerto principle. It is emphasized that during the 16th century the concerto meant ―ensemble‖ of any configuration. The strengthening of the instrumental component in the works of M. Uccellini, I. Baccusi, A. and J. Gabrieli, A. Banchieri had an impact on the transformation of the concerto principle. Initially, the principle appeared through the opposition of pitches and density of texture, eventually extends to the comparison of instrumental, mixed vocal-instrumental and vocal groups, thus stimulating contrast in the middle of an instrumental groups such as ensemble and orchestra. The third level of the interaction is embodied in the genre of madrigal (C. Monteverdi). It seems that the release of instruments, the diversification of their functions, the rejection of the permanent exact duplications and the increased role of the timbre obviously require an instrumental body as a stable structure for the implementation of all above mentioned. The development of musical instruments, the diversification of their functions, the use of sinfonia and ritornellos in the choral composition became a driven force for the modification of the concerto principle resulted in the intensification of the competitive origin in the orchestra with each decade. All the above encourages to revise the depth of interaction between the orchestra and concerto. The orchestra as an organized and multi-instrumental collective, designed to exhibit music beyond the church or theatrical genres, becomes the institutional basis for the embodiment of the concerto principle in a particular genre of the instrumental concerto.

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Some Remarks on the Islamic and the Secular Paradigms of Knowledge

American Journal of Islam and Society ◽

10.35632/ajis.v12i4.2355 ◽

1995 ◽

Vol 12 (4) ◽

pp. 539-544

Author(s):

Taha J. Al Alwani

Keyword(s):

Driving Force ◽

Religious Freedom ◽

Similar Degree ◽

The West ◽

Daily Lives ◽

The World ◽

The Universe ◽

The Church ◽

The Way

By the time secularist thought had succeeded, at an intellectuallevel, in challenging the authority of the Church, its roots had alreadytaken firm hold in western soil. Later, when western political and economicsystems began to prevail throughout the world, it was only naturalthat secularism, as the driving force behind these systems, shouldgain ascendency worldwide. In time, and with varying degrees of success,the paradigm of positivism gradually displaced traditional andreligious modes of thinking, with the result that generations of thirdworld thinkers grew up convinced that the only way to “progress” andreform their societies was the way of the secular West. Moreover, sincethe experience of the West was that it began to progress politically,economically, and intellectually only after the influence of the Churchhad been marginalized, people in the colonies believed that they wouldhave to marginalize the influence of their particular religions in orderto achieve a similar degree of progress. Under the terms of the newparadigm, turning to religion for solutions to contemporary issues is anabsurdity, for religion is viewed as something from humanity’s formativeyears, from a “dark” age of superstition and myth whose time hasnow passed. As such, religion has no relevance to the present, and allattempts to revive it are doomed to failure and are a waste of time.Many have supposed that it is possible to accept the westernmodel of a secular paradigm while maintaining religious practices andbeliefs. They reason that such an acceptance has no negative impactupon their daily lives so long as it does not destroy their places ofworship or curtail their right to religious freedom. Thus, there remainshardly a contemporary community that has not fallen under the swayof this paradigm. Moreover, it is this paradigm that has had the greatestinfluence on the way different peoples perceive life, the universe,and the role of humanity as well as providing them with an alternativeset of beliefs (if needed) and suggesting answers to the ultimate questions ...

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Baptism in Martin Luther’s Theology

Oxford Research Encyclopedia of Religion ◽

10.1093/acrefore/9780199340378.013.360 ◽

2017 ◽

Author(s):

Kirsi Stjerna

Keyword(s):

Nervous System ◽

Religious Experience ◽

Human Life ◽

16Th Century ◽

Sacramental Theology ◽

Christian Community ◽

Christian Communities ◽

The Impact ◽

The Church

Baptism opens a window to the heart of Martin Luther’s 16th-century theology. It offers a perspective for how Luther understands the impact of grace and its channels, as well as the nature of justification in an individual’s life. In his teaching about baptism, Luther demonstrates the vital working of the Word and lays a foundation for a Word-centered and faith-oriented spirituality. With baptism, Luther articulates his vision for the purpose of the Church and the rationale for sacraments. Baptism reveals different sides of the theologian: one who argues with a zeal on the “necessity” of baptism and its meaningful God-mandated practice in Christian communities and another who imagines God’s saving grace too expansive to be limited to any ritual. The apparent tensions in Luther’s articulation can be understood from his overlapping agendas and different audiences: in his baptismal talk, Luther is both processing his own Angst about salvation and negotiating his developing position in relation to the medieval sacramental theology and other emerging reform solutions. While feistily refuting his opponents, he is also speaking from his personal religious experience of being as if reborn with the encounter of the Word of grace and passionately extrapolating his most foundational conviction: God’s unconditional promise of grace as the ground of being for human life, given to humanity in the Word. The matter of baptism leads to the roots of different Christian “confessional” traditions. The format of the ritual has generated less anxiety than differing theological opinions on (1) the role of faith in the validity of baptism, and (2) the effects of baptism in one’s life. Whether infant or adult baptism is favored depends on whether baptism is primarily understood as a sign of faith, a cause of forgiveness and transformation, or an initiation into the Christian community—or all of the above. Baptism is at the center of Luther’s theological nervous system; it connects with every other vital thread in the theological map. Baptism is a mystery and a matter of faith; it calls for a philosophical imagination and mystical willingness to grasp the questions of reality beyond what meets the eye. “I study it daily,” Luther admits in his “Large Catechism.” “In baptism, therefore, every Christian has enough to study and practice all his or her life. Christians always have enough to do to believe firmly what baptism promises and brings.”

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Addressing LGBTQ+ Inclusion: Challenges, Faith, and Resilience in the Church and her People

Social Work & Christianity ◽

10.34043/swc.v48i1.177 ◽

2021 ◽

Vol 48 (1) ◽

pp. 75-105

Author(s):

Helen Harris ◽

Gaynor Gaynor ◽

Carolyn Cole ◽

Vanessa Cressy ◽

Najeeah Smith ◽

...

Keyword(s):

Research Study ◽

Significant Finding ◽

Policy And Practice ◽

Qualitative Research Study ◽

Difficult Conversations ◽

Challenges And Opportunities ◽

Survival And Growth ◽

The Impact ◽

The Church

The questions of the reception of and role of Lesbian, Gay, Bisexual, Transgender, Queer, Plus (LGBTQ+) persons in the Christian faith and Christian church have increasingly called for churches and denominations to discern a position on membership, leadership, and participation in the sacraments. Individuals, families, congregations, and denominations are impacted by the differences in perspective, policy, and practice of affirming, including, or excluding LGBTQ+ persons. This article reports on a qualitative research study of 97 interviews in 20 congregations across three denominations exploring difficult conversations, decisions, and the impact of those decisions. The challenges and opportunities in both conversations and decisions are nested in faith perspectives. One significant finding is the role of individual and corporate faith in the resilience essential to both survival and growth. T

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The Impact of Non-Roman Catholic Observers at Vatican II

Ecclesiology ◽

10.1163/17455316-01001021 ◽

2014 ◽

Vol 10 (3) ◽

pp. 293-312

Author(s):

Donald W. Norwood

Keyword(s):

Decision Making ◽

Vatican Ii ◽

Religious Freedom ◽

Roman Catholic ◽

Karl Barth ◽

Considerable Influence ◽

Church Unity ◽

The Impact ◽

The Church ◽

Domestic Affair

Not all accounts of Vatican II, 1962–65, recognize that the 200 carefully selected non-Roman Catholic Observers had a considerable influence on the Council and on its major documents about the Church, Church unity, liturgy, the Jews and religious freedom. Their impact is assessed both by Roman Catholic theologians like Congar and Willebrands and Observers such as Bishop Moorman and Robert McAfee Brown together with comments Karl Barth later made on some of the documents in his discussions with Pope Paul VI and others, including Ratzinger and Rahner in Rome. An attempt is made to explain how the Observers had the influence they did. One conclusion is that they helped the Council evolve from what could have been a purely domestic affair and a rubber-stamping exercise dealing with 70 documents, already prepared by the Curia, and Commissioners appointed by the Pope, into a genuinely ecumenical, deliberative, debating and decision-making council of the worldwide Church.

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Dampak Injil bagi pemuda yang kurang aktif di persekutuan

10.31219/osf.io/quws5 ◽

2020 ◽

Author(s):

MELI TAKKE

Keyword(s):

Qualitative Method ◽

Good News ◽

Spiritual Needs ◽

Next Generation ◽

The Impact ◽

The Church

I raised this title because I saw in my congregation most of the youths who were less active in fellowship either in church or other services, so this made me think that how the role of the gospel is so that i can have a good impact on youth who are less active in Chiristianly. Because youth are the next generation of the church, it is very important for youth to be active in a fellowship because from there the youth begin to learn and develop their potential. The gospel is one of the (spiritual) needs of our lives. The gospel is good news. Where we as Christians, especially in the ministry, there is our role to preach the gospel. The purpose of this study is to further explain how the impact of the gospel on youth who are less active in the fellowship, the method used in this study is a qualitative method because this research focuses more on theory.

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Haflong, the Barail Mountain Ranges, and Naga Traditions

The Naga Ethnic Movement for a Separate Homeland ◽

10.1093/oso/9780190121174.003.0009 ◽

2020 ◽

pp. 170-186

Author(s):

Namrata Goswami

Keyword(s):

Mountain Ranges ◽

The Impact ◽

The Church

The ninth chapter travels back to Haflong and traverses to the Zeme Naga village of Mpuilo. Set amidst the beauty of the Barail ranges, this Zeme village exposes the impact of the Naga conflict including that of counter-insurgency on both young and old. I recount the story of Pojei and Adeu (names changed), two young Zemes who shared with me their dreams and their views on how they see their lives evolve. This chapter introduces you to the impact religion has had on the conflict and the role of the church in the life of the ordinary Naga.

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Succession to the Crown Act 2013

Ecclesiastical Law Journal ◽

10.1017/s0956618x1300046x ◽

2013 ◽

Vol 15 (3) ◽

pp. 332-334 ◽

Cited By ~ 1

Author(s):

Christopher Hill

Keyword(s):

Religious Freedom ◽

Church Of England ◽

Roman Catholic ◽

Mixed Marriages ◽

The Uk ◽

Roman Catholics ◽

The Church

Bob Morris' comment on the Succession to the Crown Bill invites the Church of England to ‘fresh, bound-breaking’ thinking about Church of England establishment in light of the role of the Supreme Governor of the Church of England and the statutory obligation for the Sovereign to maintain communion with the Church of England. Along with other writers he argues that, in effect, this leaves us with religious freedom in the UK but not religious equality. I hope that Morris' challenge will stimulate such fresh thought – my response is not yet this but concerns another matter that he raises in relation to Roman Catholic marriages. He repeats concern in both Houses of Parliament that children of ‘mixed marriages’ are obliged to be brought up as Roman Catholics, and he correctly questions the extent of such an absolute obligation contra an article in the Catholic Herald.

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