Education in Abyssinia

Africa ◽  
1932 ◽  
Vol 5 (3) ◽  
pp. 338-343
Author(s):  
Olle Eriksson
Keyword(s):  
Small Groups ◽  
The State ◽  
The People ◽  
Natural Result ◽  
Public Instruction ◽  
The Church

It is hardly possible to speak of public instruction, so far as Abyssinia is concerned, in the sense of an organized system of education embracing the whole country. Education has always been of a private character, dependent upon the zeal and enterprise of individuals and small groups. Neither the State nor the Church, as such, has ever really felt itself responsible for the instruction of the young, with the natural result that the majority of the people grow up in ignorance.

Worship

2014 ◽  
Author(s):  
John L. Allen
Keyword(s):  
The State ◽  
Ancient Greek ◽  
The Public ◽  
Greco Roman ◽  
The People ◽  
Public Work ◽  
The Church

In Catholic argot, the various rites and rituals of the Church are known as “liturgies,” from the ancient Greek term leitourgia, meaning “work,” referring to the public work of the state done on behalf of the people. The term was used in Greco-Roman...

scholarly journals Protesoptogte en die rol van die Nederduitsch Hervormde Kerk

1991 ◽  
Vol 47 (3) ◽  
Author(s):  
I. W.C. Van Wyk
Keyword(s):  
Social Reality ◽  
The State ◽  
Magic Formula ◽  
The People ◽  
Democratic State ◽  
The Church

Protest marches and the role of the Nederduitsch Hervonnde Church This artic le deals with the phenomenon of protest against the state. The fact that resistance and protest have always been part of social reality is pointed out. For this reason the state, particulary a democratic state, should provide scope for legitimate protest and protest marches. However, protest marches are not a magic formula for bringing about justice. Protest marches themselves are an extremely ambivalent matter. It is the responsibility of the church to guide the people and the nation in such a way that they will strive for attainable ideals within the bounds of possibility.

Crown, Mitre and People in the Nineteenth Century

2021 ◽  
Author(s):  
G. R. Evans
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Church And State ◽  
The State ◽  
First Century ◽  
Ecclesiastical Law ◽  
The People ◽  
The Many ◽  
The Relationship ◽  
The Church

Throughout the nineteenth century the relationship between the State and the Established Church of England engaged Parliament, the Church, the courts and – to an increasing degree – the people. During this period, the spectre of Disestablishment periodically loomed over these debates, in the cause – as Trollope put it – of 'the renewal of inquiry as to the connection which exists between the Crown and the Mitre'. As our own twenty-first century gathers pace, Disestablishment has still not materialised: though a very different kind of dynamic between Church and State has anyway come into being in England. Professor Evans here tells the stories of the controversies which have made such change possible – including the revival of Convocation, the Church's own parliament – as well as the many memorable characters involved. The author's lively narrative includes much valuable material about key areas of ecclesiastical law that is of relevance to the future Church of England.

scholarly journals Il dopo delle famiglie: disagi, quasi certezze e speranze

2021 ◽  
Vol 18 (1) ◽  
pp. 19-28
Author(s):  
Michele Corsi
Keyword(s):  
Distance Learning ◽  
Family Dynamics ◽  
The State ◽  
The Real ◽  
Know How ◽  
The People ◽  
The Government ◽  
Near Future ◽  
The Church

The paper focuses on the situation of families after coronavirus pandemic, and it is divided in three sections. An “after”, which is also a “now”, because we do not even know how long it will last. We, therefore, need to discuss the discomforts, the almost certainties and the hopes, starting from a consideration: it seems that the situations families are living these days are virtually unknown to those governing us. In addition, what it possibly even worse, the latter behave using a romanticism, which seems inappropriate and out of place. The discomforts: an excess of competences no one really possess to fight an almost unknown virus; the decisions taken by the Government and the major situations of poverty – and not only the economic one – of our Country; the distance between Power and People; and distance learning, in light of the real possibilities of Italian families. The almost certainties: an increase in separations and divorces in the near future and a worsening of already compromised family dynamics. The hops: that the State, the Church, and Pedagogy as well, work more and more fruitfully in the near future towards project and stability cultures for the families and the people, from young ones to adults.

Remarks on the Relationship between State and Religion in Hegel [1982]

2020 ◽  
pp. 199-219
Author(s):  
Ernst-Wolfgang Böckenförde ◽  
Mirjam Künkler ◽  
Tine Stein
Keyword(s):  
The State ◽  
The Political ◽  
Modern State ◽  
Democratic Process ◽  
God's Will ◽  
The Core ◽  
The People ◽  
The World ◽  
The Relationship ◽  
The Church

Is and can religion be seen as a foundation of the modern state? In this article Böckenförde discusses the relationship between state and religion while reviewing Hegel’s main writings on this question. Reconstructing Hegel’s concept of the state, Böckenförde points out that for Hegel, the state is simultaneously universal and historical. It is more than the political system or government—it is the polity in general and the structured form in which the people exist. Moreover, the state is the materialization of the ethical idea as such and the manifestation of how ‘truth’ in history became reality. In Hegel’s view, ‘truth’ is ultimately God’s will in the world. Further, for Hegel, state and religion are two forms of the same substance: reason. Morality and reason are closely intertwined in Hegel. Religion is a source of morality for the people, and the state and the Church are the institutional manifestations of reason. Böckenförde shows that Hegel identifies individual conscience as the core of each person’s freedom; however, Hegel denies a right to an aberrant conscience, indicating a very limited notion of freedom. Finally, Böckenförde discusses Hegel’s philosophy in light of the state today with its separation of state and religion. Since today’s state does not consider religion as part of its foundation, in Hegel’s view it would ‘stand freely in the air’. Böckenförde concludes, contrary to Hegel, that only the democratic process and the people’s agreement on the things that cannot be voted upon can form the basis of the state.

Single And Sexual: The Church'S Neglected Dilemma

2002 ◽  
Vol 30 (3) ◽  
pp. 185-194 ◽  
Author(s):  
Douglas E. Rosenau ◽  
Erica S. N. Tan
Keyword(s):  
The State ◽  
Stage Ii ◽  
Critical Questions ◽  
The People ◽  
Single Face ◽  
The World ◽  
Practical Model ◽  
The Church

The topic of single sexuality is one that can be broached from many different viewpoints–-psychological, spiritual, emotional, physical, biological, or relational. Thus, the scope of this topic lends itself to various interpretations and points from which to discuss the dilemma that individuals who are single face about their sexuality. Essentially, this predicament can be summed in two questions: (a) What does it mean to be single and sexual; and (b) what does the church say about it? This article provides the reader with an overview of the state of single sexuality in the world and in the church. It addresses some of the mythology and helpful theology in addressing the two critical questions, in addition to various supports provided by the people who work with this population. We close with a practical model for singles considering courtship or Stage II dating.

scholarly journals Alms in Serbia 1804-1840

2007 ◽  
pp. 105-119
Author(s):  
Gordana Kacanski-Udovicic
Keyword(s):  
Essential Feature ◽  
The State ◽  
Orthodox Christian ◽  
The People ◽  
The Times ◽  
Great Memory ◽  
The Church

The word (notion) alms or pisanija signified the house-to-house collection of small amounts of money for the Orthodox Christian monasteries in Serbia and beyond its borders. In one case (1831/1832), it was collected for the inauguration of the metropolitan and two bishops. There are no grounds for the assumption that the giving of alms originated in the times of Nemanjic rule (XII-XV century), in view of the fact that, in those centuries, the monasteries were largely endowed by the rulers and the nobility - placing their subjects under obligation by law, and in material terms. When the development of the Serbian nation was violently interrupted by enslavement under the Ottoman Turks, there were periodical outbreaks of religious arrogance with the destruction of the Serbian monasteries and the flight of their monks. Tradition - preserving the great memory of the size and importance of the monasteries in its own ways - was flawlessly handed down through the centuries. During the times of Ottoman rule, the people undertook the task of maintaining the monasteries by working for them and giving alms in the measure they were able to in those conditions of general hardship. ?Our ancestors? served as a model to them. After 1815 and specially after the autonomy of the Principality of Serbia in 1831, the emerging state (of Prince Milos) supported this spontaneously born tradition and approved the giving of alms. The monks themselves collected them with the approval and support of the state, for their respective monasteries. The monasteries were obliged to collect alms because there were very few monks - sometimes one or two, and rarely more in each monastery. Alms were also collected by the civil or ecclesiastical authorities if it involved the Church of the Holy Sepulchre in Jerusalem. In that case, alms were considered to be a kind of obligatory contribution and lost their essential feature - of being voluntary.

scholarly journals Aðskilnaður ríkis og kirkju. Almenn umræða á „stuttri tuttugustu öld“. Fyrri grein - Með aðskilnaði

2019 ◽  
Author(s):  
Hjalti Hugason
Keyword(s):  
Human Rights ◽  
Religious Freedom ◽  
The State ◽  
Point Of View ◽  
Church Membership ◽  
Religious Communities ◽  
The People ◽  
The Cost ◽  
Evangelical Lutheran ◽  
The Church

In this article and another which follows the author analyses the discourse about the separation of the state and the national church in Iceland over the period 1915–1995 — called “the short 20th century”. In this first article it will be dealt with the arguments for separation. In the second one views against separation will be discussed. Various ecclesiastical, theological or religious arguments were presented for separation. First it was pointed out that the liberal theology had made a schism within the national church which according to the constitution of Iceland should be evangelical-Lutheran. Therefore, it would be best to separate the church from the state as soon as possible so that the liberal ones and the conservatives could go their own ways in the future. Later it was stated that the separation between the state and the national church increased the freedom of church in fulfilling its vocation. It was also argued for separation from the ecumenical point of view and stated that the religious communities in the country should stand on equal footing in spite of various size. Many advocated for separation on the basis of human rights views. Some of them stated that the national church system effectively prevented the constitutional religious freedom of the people. It was also pointed out that the national church enjoyed a multitude of direct and indirect economical support from the state. In this way, all Icelanders indirectly participated in the cost of churchwork regardless of their church membership and religious beliefs. Finally, some recommended separation of financial reasons. They pointed out that the state invested large sums in the church, which, however, had few formal roles in the society.

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