A New Perspective on Jefferson's Views on Church-State Relations: The Virginia Statute for Establishing Religious Freedom in Its Legislative Context

1991 ◽  
Vol 35 (2) ◽  
pp. 172 ◽  
Author(s):  
Daniel L. Dreisbach
2018 ◽  
Vol 21 ◽  
pp. 255-269
Author(s):  
Dimitry Gegenava

Democratic Republic of Georgia (1918-1921) was one of the unique states in the first quarter of XX century. Despite the historical relations between the Church and the State in Georgia, the social-democratic government changed its official policy and chose French secularism, which was very unusual for the country. This was incorporated in the Constitution of 1921. This article is about the Georgian church-state relations during 1918-1921, the positive and negative aspects of the chosen form of secularism and the challenges that the newly independent State faced in the sphere of religious freedom until the Soviet occupation.


2018 ◽  
Vol 53 (3) ◽  
pp. 636-662
Author(s):  
SUZANNA KRIVULSKAYA

When the Rev. Pierce Connelly denounced Protestantism and converted to Catholicism in 1835, he inadvertently started a small newspaper war among the burgeoning religious press in America. While Catholic periodicals celebrated their newest addition in print, Protestant newspapermen were scandalized. They worried about how the clerical husband's conversion might affect his marital life should he pursue ordination in the Catholic Church. Soon, the Connellys dissolved their marriage in Rome and moved to England, where Pierce became a priest, and his wife Cornelia entered a convent. When, thirteen years later, Pierce reconverted and sued Cornelia “for the restoration of conjugal rights” in an English court, the case became an international sensation – with both British and American newspapers covering the developments and using the saga to comment on larger religious and political issues of their time. The two scandals demonstrate how the transatlantic press debated contested global concerns about the limits of religious freedom, the changing nature of marriage, church–state relations, and international law.


Author(s):  
Mogens Lærke

This chapter studies how Spinoza’s theory of doctrines comes together in an integrated theological-political model of church–state relations. Chapter XIX of the Tractatus Theologico-politicus proposes a theory of ius circa sacra along broadly Erastian lines. In the Tractatus politicus, Spinoza prolongs this theory with an argument in favor of establishing a national religion. These texts raise questions regarding the coherence of Spinoza’s overall model, especially about how to reconcile his defense of religious freedom with the establishment of a state-controlled national religion. Comparing Spinoza’s position with those of Hobbes and Antistius Constans, the chapter attempts to resolve these tensions by showing how the national religion is conceived as a general framework for safeguarding the definition of true religion, while still allowing for a plurality of forms of worship to exist within that framework. The chapter concludes with an analysis of the religious uniformity imposed by Moses in the Hebrew Republic.


2002 ◽  
Vol 64 (2) ◽  
pp. 207-230 ◽  
Author(s):  
Sanford Kessler

Thomas More advocated religious freedom in Utopia to promote civic peace in Christendom and to help unify his fractious Catholic Church. In doing so, he set forth a plan for managing church-state relations that is a precursor to liberal approaches in this area. Most scholars locate the origins of modern religious freedom in Protestant theology and its first mature articulation in Locke's A Letter on Toleration. This reading of Utopia shows that modern religious freedom has Catholic, Renaissance roots. The essay discusses how scholars have treated Utopian religious freedom and considers the much vexed question of whether More actually favored this principle. It also presents the historical context for More's analysis, his rationale for religious freedom, its effects on Utopian religion and politics, and More's strategy for promoting religious reform in Europe.


2006 ◽  
Vol 35 (3-4) ◽  
pp. 447-473 ◽  
Author(s):  
Steven Engler

Religious Studies can be more effective if it is critical of its normative allegiances. To support this claim, this paper explores two value-stances that have shaped the Canadian field: anti-theology (reflecting American church-state relations) and pro-pluralism (reflecting post- Charter concerns over religious freedom in Canada) . It suggests that highlighting possible contributions of Religious Studies to the nation, a self-positioning of scholars of religion as experts in pluralism, would be an appropriate successor to the American influences that shaped the growth of the field. The study of religion in Brazil provides an example largely free from anti-theology and pro-pluralism. As such, it prompts us to reflect on how past circumstances have evoked these normative stances in the Canadian field, and whether they should continue here.


Author(s):  
Eren Tasar

This introduction describes the main arguments and historiographical interventions undertaken in the present work. The majority of previous scholarship on Islam in Soviet Central Asia has treated the Communist anti-religious campaigns of the 1920s and 1930s as representative of the entire Soviet period. By contrast, this book argues that Stalin’s normalization of church-state relations in 1943–1944 allowed a permanent space for Islam to exist in Soviet society. This space rapidly became the site of an accommodation between Islam and Communism for many Central Asians. The introduction concludes with a discussion of the advantages and limitations of the sources employed throughout the book.


Author(s):  
Lauren V. Jarvis

Zionist churches proliferated in South Africa’s segregation era amid a global revival of the doctrine of divine healing. Among the nearly eight hundred new denominations that emerged were some of the largest Zionist churches, including Ignatius Lekganyane’s Zion Christian Church (ZCC) and Isaiah Shembe’s Nazaretha Church. All of these new denominations took root in the absence of government recognition and during a period when church-state relations were in flux. Many Zionists found ways to work around and in spite of segregation-era laws, but these efforts occasionally ended in disaster—as at Bulhoek in 1921. For scholars, Zionist churches have long posed problems of categorization. Scholars once imagined Zionists as embodying a distinctively African expression of faith, but important new scholarship has challenged this understanding. The time is ripe, however, to reassess what made Zionists different. This entry looks to Zionists’ doctrine and methods of evangelism to understand them as segregation-era rebels.


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