Church and state relations after the genocide

2022 ◽  
pp. 187-220
Keyword(s):  
Church And State ◽  
State Relations

Book Review: Changing Church and State Relations in Hong Kong, 1950-2000

2004 ◽  
Vol 18 (3) ◽  
pp. 514-516
Author(s):  
Rebecca Nedostup
Keyword(s):  
Hong Kong ◽  
Church And State ◽  
State Relations

Religion and Dictatorship in Europe

2021 ◽  
pp. 176-193
Author(s):  
Richard Steigmann-Gall
Keyword(s):  
Church And State ◽  
First World War ◽  
World War ◽  
Religious Traditions ◽  
Italian Fascism ◽  
The First World War ◽  
Institutional Relations ◽  
State Relations ◽  
First World ◽  
Shed Light

This chapter explores the intersection of religion and dictatorship after the First World War. It examines the question of institutional relations between church and state, and seeks to explore how these relations shed light on the ideological relationship between religious traditions and fascism in particular. It does this by considering comparative perspectives across Europe, especially with regard to church–state relations but also in terms of politics, ideology, and culture. It goes on to explore the cases of Italian fascism and German Nazism, demonstrating how these regimes have typically been understood, as well as how they perpetuated a distinctive religious politics.

Edmund Burke, Dissent and Church and State

2016 ◽  
Author(s):  
Martin Fitzpatrick
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Church And State ◽  
Edmund Burke ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Church State Relations ◽  
State Relations ◽  
The Church ◽  
At Home

This chapter examines Edmund Burke’s attitude towards Protestant dissenters, particularly the more radical or rational ones who were prominent in the late eighteenth century, as a way of understanding his changing attitude towards the Church of England and state. The Dissenters who attracted Burke’s attention were those who were interested in extending the terms of toleration both for ministers and for their laity. Initially Burke supported their aspirations, but from about 1780 things began to change. The catalyst for Burke’s emergence as leader of those who feared that revolution abroad might become a distemper at home was Richard Price’s Discourse on Love of Our Country. The chapter analyses how Burke moved from advocating toleration for Dissenters to become a staunch defender of establishment as to have ‘un-Whigged’ himself. It also considers the debate on the repeal of the Test and Corporation Acts as well as Burke’s attitude towards Church–state relations.

The view from the devil’s mountain: Clarendon, Cressy and Hobbes, and the past, present and future of the Church of England

2018 ◽  
Author(s):  
Paul Seaward
Keyword(s):  
Seventeenth Century ◽  
Political Thought ◽  
Church Of England ◽  
Church And State ◽  
Thomas Hobbes ◽  
Roman Catholic ◽  
Conventional View ◽  
State Relations ◽  
The Relationship ◽  
The Church

The lives, and political thought, of Edward Hyde, earl of Clarendon, and Thomas Hobbes, were closely interwoven. In many ways opposed, their views on the relationship between Church and State have often been seen as less far apart, with Clarendon sharing Hobbes’s Erastianism and concerns about clerical assertiveness in the 1660s. But Clarendon’s writings on Church-State relations during the 1670s provide little evidence of concern about clerical involvement in politics, and demonstrate his vigorous adherence to a fairly conventional view among early seventeenth-century churchmen about the proper boundaries to royal interference in the Church; his worries about attempts to push further the implications of the royal supremacy in ecclesiastical affairs are evident in his writings against Hobbes, as are his even greater anxieties, exacerbated by the conversion of his daughter, the Duchess of York, about the dangers of Roman Catholic encroachment.

Watchman Nee and the Little Flock Movement in Maoist China

2005 ◽  
Vol 74 (1) ◽  
pp. 68-96 ◽  
Author(s):  
Joseph Tse-Hei Lee
Keyword(s):  
Church And State ◽  
Rapid Development ◽  
Mainland China ◽  
Indigenous Development ◽  
Chinese Christians ◽  
Anglo American ◽  
Self Rule ◽  
The One ◽  
State Relations ◽  
Maoist China

The experience of Watchman Nee (Ni Tuosheng) and the Christian Assembly (Jidutu juhuichu or Jidutu juhuisuo) in Mainland China after the Communist Revolution of 1949 reveals the complexity of church and state relations in the early 1950s. Widely known in the West as the Little Flock (Xiaoqun), the Christian Assembly, founded by Watchman Nee, was one of the fastest growing native Protestant movements in China during the early twentieth century. It was not created by a foreign missionary enterprise. Nor was it based on the Anglo-American Protestant denominational model. And its rapid development fitted well with an indigenous development called the Three-Self Movement, in which Chinese Christians created self-supporting, selfgoverning, and self-propagating churches. But it did not share the highly politicized anti-imperialist rhetoric of another Three-Self Movement, the Communist-initiated “Three-Self Patriotic Movement” (sanzi aiguo yundong): self-rule autonomous from foreign missionary and imperialist control, financial self-support without foreign donations, and self-preaching independent of any Christian missionary influences. As the overarching organization of the one-party state, the Three-Self Patriotic Movement sought to ensure that all Chinese Protestant congregations would submit to the socialist ideology.

The Changing Church in Mexico and Its Challenge to the State

1981 ◽  
Vol 43 (4) ◽  
pp. 540-559 ◽  
Author(s):  
Claude Pomerleau
Keyword(s):  
Church And State ◽  
The State ◽  
Armed Conflicts ◽  
Political Order ◽  
Religious Leaders ◽  
Mexican History ◽  
Cumulative Process ◽  
Cristero Rebellion ◽  
State Relations ◽  
The Church

Since the nineteenth century, Mexican history has encompassed many social conflicts that range from local rebellions to full-scale revolutions. Church-state relations have been closely related to, and affected by, these conflicts. The struggle between church and state led to the War of the Reform (1858) and to the Cristero Rebellion (1926). Both of these armed conflicts were resolved through an improvised and cumulative process that eventually did as much to obscure the causes of conflict as to remedy them. After independence, the liberals initiated the first phase of conflict, a conflict eventually extended into the twentieth century by various advocates of a strong, secular state. The conflict began as a resistance to the efforts to reform the church and to give the state a neutral orientation and subsequently escalated into a divisive cultural war. Conservative politicians and religious leaders took up the liberal challenge with a doctrine justifying a specific political order at almost any price, thereby involving the church and the state in a mutually destructive and increasingly bitter struggle.

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