The Struggle between Tradition and Modernity in the Early Twentieth Century of the Tibetan Buddhist World

Hamugetu’s paper discusses the relationships between tradition and modernity through an examination of the Seventh lCang-skya’s activities in China and Inner Mongolia in the late Qing period. Articulating a modern ideology of the separation of church and state, he sought to protect the interests of Tibetan Buddhist society from both the Chinese government and Inner Mongolian nationalists through accommodating both forces, while simultaneously seeking to reform Tibetan Buddhism in Inner Mongolia along modernist lines. Striving to protect the interests of the Buddhist community, the struggle of the Seventh lCang-skya between the system of jasak lamas and the separation of religion and state is typical of the issues facing the Tibetan Buddhist world in the early 20th century.

Conclusion

This chapter raises critical questions about the seemingly positive relationships between an upbringing of religious restraint and academic success. Despite the legal separation of church and state, teenagers who live their life for God do not shed their religious commitments once they pass through the schoolhouse doors. They believe that God is always with them, and they must always be on their best behavior. But there is a downside. Although abiders’ conscientious and cooperative nature may help them get better grades, this advantage may come at the expense of developing and encouraging critical thinking, creativity, and deeper engagement in the classroom. While abiders may have an academic advantage, it may be a result of an educational system that rewards dispositions for the sake of expediency rather than for the sake of learning. This chapter also raises questions about the upsides and downsides of religious restraint as teens enter adulthood.

The Idea of the Church as the Best Social Structure: F.M. Dostoevsky and V.S. Soloviev

The article presents the reconstruction of the views of F.M. Dostoevsky and Vl.S. Solovyov on the nature of relations between church and state. A line of mutual influence of thinkers in the context of the perception of Christian truth is drawn. It is shown that Dostoevsky was impressed by a series of lectures by Solovyov's "Readings on God-manhood" and adopted from them the idea of the possibility of religious and moral improvement not only of an individual, but of society as a whole. The article shows that not without the Solovyov's influence Dostoevsky arrives at the Slavophil idea of sobornost and the impossibility of salvation outside of church communion, while speaking of the Church as an ecclesia, that is, an assembly of believers. The author of the article shows that the sophistic and mystical moments in the novel "The Brothers Karamazov" appear under direct influence on Dostoevsky's "Readings on God-manhood" and a joint trip of thinkers to the Optina Pustyn monastery. It is also noted that in the novel "The Brothers Karamazov" the idea was expressed about the gradual growth of the state into the truth of the Church. Solovyov continued this line within the framework of his project of free theocracy in the 1880s, developing the thought of F.M. Dostoevsky - about the Church as the best social order. At the same time, the article shows the principled position of both thinkers on opposing the ideal of socialism and the idea of the Christian community, within which the term "Russian socialism", formulated in the "Diary of a writer". The author shows that Solovyov in his work "Three speeches in memory of Dostoevsky" was the first to explain the term "Russian socialism" precisely through the concept of the Christian community.

d) Colombia: Extreme Negative Case Study

The vital role of Roman Catholicism in establishing the social, political, institutional, and religious status quo in Colombia is plainly evident and well-documented. Since the Middle Ages, no other country has enforced such a complete integration of church and state (ideal medieval Christendom), as reflected in Colombia’s Concordat. In Colombia, liberal attempts failed repeatedly and resulted in violent conflicts in which the Roman Catholic Church-State closed ranks with conservatives and imposed a corporatist medieval-like state. The largely successful project pursued by the Roman Church-State in Colombia (so-called Christilandia) consists of three pillars: (1) political (a confessional state); (2) economic (a corporatist state); and (3) cultural (a Catholic and conservative “Hispanicism”).In the 1991 Constitution, Protestantism allied itself with liberal forces. This alliance made it possible to finally introduce religious freedom, among others, by removing most of the contentious articles from the Concordat (nevertheless, the Concordat remains valid, as does institutional corporatism). In spite of these reforms, the Colombian government is still required to pay a fee to the Roman See. Religious instruction in public schools according to the Roman Church Magisterium for Catholics also remains firmly in place. Colombia remains one of the most inequitable and dangerous countries in the world.

Summary Overview of the Four Case Studies

This chapter presents a brief comparative summary overview of the four cases.In Switzerland, most conservative Catholics escaped modernisation and centralism by relocating to the mountains, while Liberals and Protestants mostly remained in flat areas that became industrialised (Obinger, 2009). The federal government has been mainly liberal (anti-clerical) and close to Protestantism. Likewise, the Protestant population was in the majority until the 1970s. Currently, the Protestant cantons are the most competitive, while the mountainous Roman Catholic cantons are the least competitive.Uruguay exhibits the highest levels of social progress in Latin America (Sect. 10.1007/978-3-030-78498-0_4#Sec2) as well as high safety. Along with Chile, it is the only country in Latin America with low perceptions of corruption. Further, Uruguay is by far Latin America’s most secular country with the lowest religiosity and lowest proportion of Roman Catholics on the continent. The Roman Catholic Church-State did not significantly establish itself in Uruguay, unlike in most Latin American countries. After gaining independence in 1828, Uruguay continued a secular direction with the recognition of civil unions in 1837. In 1917, the Uruguayan constitution completely separated church and state.Cuba ranks in the middle of world distribution on the transparency index. Compared to the cases studied (Europe and the Americas), the countries clustering with Cuba exhibit moderate to high corruption due to their Socialist Legal Origin.Colombia is one of the most inequitable and dangerous countries in the world. A “Catholic and conservative hegemony” has existed in Colombia until 1991, when the Constitution of Rights was promulgated and religious pluralism became legally recognised. However, as a result of centuries of hegemony, the Roman Catholic Church-State still enjoys ample privileges with the Colombian state.

Policy, Legality and Rule of law: The Jurisprudence Thinking for the Management Mode of Religious Affairs in China

The management of religious affairs has the mode of “Policy”, “Legality”, “Rule of Law” and so on. In the past reformed 40 years, China's religious management policy has a consistent content, and the policy has always held the highest position in the management of religious affairs at all levels of government. Since the 1990s, religious administration has been "legalized" gradually. The implementation of the Religious Affairs Ordinance issued in 2004 marked the management mode of religious affairs in China entered the era that managing religious affairs according to regulations. In 2014, the Fourth Plenary Session of the 18th CPP Central Committee proposed "Integration Building for Rule of Law Country, Rule of Law Government and Rule of Law Society ". In 2016, the National Conference on Religious Work proposed “Improving the Rule of Law in Religious Work ", Rule of Law has become the goal of religious affairs management. Rule of law in religion has factors such as "Rights Protection”, “Separation of Church and State ","Public Power Restriction" and so on. The management of religious affairs in China needs to go beyond the traditional mode such as "Policy" and "Legality". The "Rule of Law" mode of Good Law and Good Governance is the inevitable choice.