Separation of Church and State: a Diffusion of Reason and Religion
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Fy2019givingreport.Pdf
GLOBAL MISSIONS Fiscal Year 2019 Church Giving Report For the Period 7/1/2018 to 6/30/2019 Name Pastor(s) City State Contribution Pentecostals of Alexandria Anthony Mangun Alex LA $581,066.32 Bethel United Pentecostal Church D. D. Davis, Sr, Doyle Davis, Jr Old Westbury NY $372,979.45 Capital Community Church Raymond Woodward, John Leaman Fredericton NB $357,801.50 The First Church of Pearland Lawrence Gurley Pearland TX $313,976.61 The Pentecostals of Bossier City Jerry Dean Bossier City LA $263,073.38 Eastgate United Pentecostal Church Matthew Tuttle Vidor TX $242,324.60 Calvary Apostolic Church James Stark Westerville OH $229,991.33 First United Pentecostal Church of Toronto Timothy Pickard Toronto ON $222,956.11 United Pentecostal Church of Antioch Gerald Sawyer Ovett MS $183,861.00 Heavenview United Pentecostal Church Harold Linder Winston Salem NC $166,048.10 Calvary Gospel Church Roy Grant Madison WI $162,810.38 Atlanta West Pentecostal Church Darrell Johns Lithia Springs GA $156,756.25 Antioch, The Apostolic Church David Wright, Chester Wright Arnold MD $152,260.00 The Pentecostals of Cooper City Mark Hattabaugh Cooper City FL $151,328.04 Southern Oaks UPC Mark Parker Oklahoma City OK $150,693.98 Apostolic Restoration Church of West Monroe, Inc Nathan Thornton West Monroe LA $145,809.37 First Pentecostal Church Raymond Frazier, T. L. Craft Jackson MS $145,680.64 First Pentecostal Church of Pensacola Brian Kinsey Pensacola FL $144,008.81 The Anchor Church Aaron Bounds Zanesville OH $139,154.89 New Life Christian Center Gary Keller -
Church of England Clergy Advocates (CECA) and the (Ncis) National Church Institutions
Church of England Clergy Advocates (CECA) and the (NCIs) National Church Institutions CECA is a workplace grouping of all Church of England clergy who are members of Unite Faith Workers Branch of Unite. The Faith Workers Branch (FWB) includes ministers and workers of all denominations as well as other faiths, and covers all of the UK. How CECA work with the NCIs CECA and the NCIs engage constructively with senior organisational representatives (usually from Clergy HR and Ministry Division meeting with CECA representatives) three times a year to discuss issues of concern. CECA and the Remuneration and Conditions of Service Committee share a number of common areas of interest and CECA representatives are invited to attend a meeting of RACSC annually in order to provide their input on relevant matters. How does CECA support office holders and church workers? • National helpline for members, staffed by experienced volunteers • A network of Accredited Representatives provides advice, support, and representation. • Regional Co-coordinators provide fellowship, encouragement, information and training. • Offer general advice, education and fellowship to member clergy through national and regional meetings, publications, or in other appropriate ways. • Represent the needs and concerns of members within the structures of the Church of England. Our shared priorities • Fairness and dignity • Best practice in policy and practise within the clergy context • Clear conditions of office Membership of CECA All clergy are entitled to be a member of a Trades Union or Professional Association and this is a matter for individual decision. Members of a Trades Union or Professional Association may be represented in matters affecting them as individuals by their Trades Union or Professional Association representative. -
Massachusetts Colony, Henry David Thoreau, and Walden Pond Radon Andersen
Massachusetts Colony, Henry David Thoreau, and Walden Pond RaDon Andersen As detailed in the book Mayflower by Nathan Philbrick, the first permanent settlers in the Massachusetts area were the Pilgrims, who arrived in Plymouth in 1620, after a long, exhausting journey. Led by Captain Miles Standish and William Bradford, among others, the Pilgrims suffered huge losses during their first winter, with only 44 of 102 surviving. “For we must Consider that we shall A few years after the Pilgrims arrived, the be as a City upon a Hill, the eyes of all Massachusetts Bay Colony was chartered, and settled people are upon us…” John Winthrop by Puritans. Three hundred families arrived in 1630, and John Winthrop was named governor of the colony. Declaring that the colony would be “a city upon a hill”, Winthrop and his followers settled in the Massachusetts area, with Boston as their center. These colonists also suffered losses during their first year, as over 200 settlers died from disease, hunger, and the effects of harsh weather. Colonists struggled to find food. Many of their shelters were not built to withstand the unexpected conditions in winter. Interactions with American Indian tribes were unpredictable and dangerous. In spite of these initial challenges, the colony eventually thrived and became a successful economic center. The Massachusetts Colony was known for its emphasis on education. In 1647, the Old Deluder Act required that any township with 50 households must provide a teacher to instruct students to read and write. New College, later named Harvard University, was established in 1636. According to historian Perry Miller, as quoted in Founding Faith, “the government of Massachusetts…was a dictatorship, and never pretended to be anything else” (Waldman). -
Christian Legislative Prayers and Christian Nationalism Caroline Mala Corbin University of Miami School of Law, [email protected]
Washington and Lee Law Review Volume 76 | Issue 1 Article 10 5-24-2019 Christian Legislative Prayers and Christian Nationalism Caroline Mala Corbin University of Miami School of Law, [email protected] Follow this and additional works at: https://scholarlycommons.law.wlu.edu/wlulr Part of the Constitutional Law Commons, and the First Amendment Commons Recommended Citation Caroline Mala Corbin, Christian Legislative Prayers and Christian Nationalism, 76 Wash. & Lee L. Rev. 453 (2019), https://scholarlycommons.law.wlu.edu/wlulr/vol76/iss1/10 This Student Notes Colloquium is brought to you for free and open access by the Washington and Lee Law Review at Washington & Lee University School of Law Scholarly Commons. It has been accepted for inclusion in Washington and Lee Law Review by an authorized editor of Washington & Lee University School of Law Scholarly Commons. For more information, please contact [email protected]. Christian Legislative Prayers and Christian Nationalism Caroline Mala Corbin* Table of Contents I. Introduction ...................................................................... 453 II. Christian Nationalism ..................................................... 458 III. Christian Prayers Reflect and Exacerbate Christian Nationalism ..................................................... 463 A. Christian Legislative Prayers as Embodying Nationalism ................................................................ 464 B. Christian Legislative Prayers Promote Christian Nationalism .............................................. -
Top 5 Myths of the Separation of Church and State
Top 5 myths of the separation of church and state Brent Walker BJC Executive Director, 1999-2016 Myth #1: We don’t have separation of church and state in America because those words are not in the Constitution. True, the words are not there, but the principle surely is. It is much too glib an argument to say that constitutional principles depend on the use of certain words. Who would deny that “federalism,” “separation of powers” and the “right to a fair trial” are constitutional principles? But those words do not appear in the Constitution either. The separation of church and state, or the “wall of separation,” is simply a metaphor, a shorthand way of expressing a deeper truth that religious liberty is best protected when church and state are institutionally separated and neither tries to perform or interfere with the essential mission and work of the other. We Baptists often hold up Roger Williams’ “hedge or wall of separation between the garden of the church and the wilderness of the world,” and point to Thomas Jefferson’s 1802 Letter to the Danbury Connecticut Baptist Association where he talked about his “sovereign reverence” for the “wall of separation.” But we sometimes overlook the writings of the father of our Constitution, James Madison, who observed that “the number, the industry and the morality of the priesthood and the devotion of the people have been manifestly increased by the total separation of church and state.”1 Even Alexis de Tocqueville, in his famed 19th-century “Democracy in America,” a work often cited by those who would disparage separation, writes favorably of it: “In France, I had seen the spirits of religion and freedom almost always marching in opposite directions. -
Fundamental Baptist Fellowship International Resolutions
FUNDAMENTAL BAPTIST FELLOWSHIP INTERNATIONAL RESOLUTIONS 1946 Resolution RESOLUTION ADOPTED BY FUNDAMENTALIST FELLOWSHIP AT GRAND RAPIDS, MICHIGAN, MAY 23, 1946 46. 01 WHEREAS, The Northern Baptist Convention in session in Grand Rapids, Michigan, May 21-26, 1946 refused to adopt the theological directive but did adopt a resolution which permits the continuance of the inclusive policy in interpretation and practice, and WHEREAS, The Northern Baptist Convention, over the protest of hundreds of delegates, willfully committed itself to the support of the program of the Federal Council of Churches of Christ in America, thus violating the conscience of individual Baptists, and the autonomy of hundreds of Baptist churches, and WHEREAS, There is confusion, unrest, and dissatisfaction among so many of the ministers and lay delegates in attendance upon this Convention, therefore, be it RESOLVED, That we appoint a Committee of Fifteen from the three geographical areas of the Northern Baptist Convention territory to FIRST, Thoroughly investigate the effects of this Convention upon the Fundamentalist Fellowship; SECOND, Explore the Conservative Baptist bilingual groups and other Conservative Conventions and groups outside the Northern Baptist Convention, and ascertain their attitudes toward the Fundamentalist Fellowship; THIRD, Issue a call for three area conferences of the people of our churches for a consideration of the matter (after six months’ study on the part of the Committee) after which the three area chairmen will confer with the Executive Committee of the Fundamentalist Fellowship at its next annual meeting; FOURTH, Report next year the results of this exploration, the report to include definite recommendations with a view to preserving the pure testimony and the conservation of our Fundamentalist Fellowship, either within or without the organization of the Northern Baptist Convention. -
Congressional Record—Senate S 15366
S 15366 CONGRESSIONAL RECORD Ð SENATE October 19, 1995 MEREDITH MILLER Williams was in the midst of the 17th distresse called the place Providence, I · Mr. GRAHAM. Mr. President, I would century. He was almost alone in believ- desired it might be a shelter for per- like to articulate my deep sorrow as ing that all citizens should be free to sons distressed for conscience.''ÐEarly this week marks the anniversary of the worship as their conscience dictated. Records of Providence senseless murder of Meredith Miller. Roger Williams was a determined and We owe a tremendous debt to Roger Meredith, a native of Tampa, FL, dedicated man. In 1672, when he was Williams as the first champion of true graduated with honors from Princeton nearly 70, he rowed all day to reach religious freedom and for translating University where she majored in politi- Newport for a 4-day debate with three principles of democracy and tolerance cal science. After her graduation she Quaker orators. Both his settlement from concepts into substance.· came to Washington to further her and his ideas have survived and pros- f studies at George Washington Univer- pered. sity and to work on the issues pertain- For most of his life, Roger Williams SPECIAL INTERESTS HIT STUDENT ing to women. On October 17, 1994, after was a deeply religious man. Even with- LOANS returning from a study group, Meredith out a church to call his own, his ideas · Mr. SIMON. Mr. President, Roger became the victim of a carjacking. flourished in Providence and remain Flaherty, now an editor at the Chicago The dream that Meredith held so alive today. -
A Constitutional Right of Religious Exemption: an Historical Perspective
Columbia Law School Scholarship Archive Faculty Scholarship Faculty Publications 1992 A Constitutional Right of Religious Exemption: An Historical Perspective Philip A. Hamburger Columbia Law School, [email protected] Follow this and additional works at: https://scholarship.law.columbia.edu/faculty_scholarship Part of the Constitutional Law Commons, Criminal Law Commons, Family Law Commons, First Amendment Commons, Housing Law Commons, Human Rights Law Commons, Labor and Employment Law Commons, Land Use Law Commons, Law and Politics Commons, Law and Society Commons, and the Property Law and Real Estate Commons Recommended Citation Philip A. Hamburger, A Constitutional Right of Religious Exemption: An Historical Perspective, GEO. WASH. L. REV. (1992). Available at: https://scholarship.law.columbia.edu/faculty_scholarship/2766 This Article is brought to you for free and open access by the Faculty Publications at Scholarship Archive. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of Scholarship Archive. For more information, please contact [email protected]. A Constitutional Right of Religious Exemption: An Historical Perspective Philip A. Hamburger* Did late eighteenth-century Americans understand the Free Exer- cise Clause of the United States Constitution to provide individuals a right of exemption from civil laws to which they had religious ob- jections? Claims of exemption based on the Free Exercise Clause have prompted some of the Supreme Court's most prominent free exercise decisions, and therefore this historical inquiry about a right of exemption may have implications for our constitutional jurispru- dence.' Even if the Court does not adopt late eighteenth-century ideas about the free exercise of religion, we may, nonetheless, find that the history of such ideas can contribute to our contemporary analysis. -
'Enthusiasm for Liberty': the Great Awakening As the Key to the Revolution
'Enthusiasm for Liberty': The Great Awakening as the Key to the Revolution WILLIAM G. McLOUGHLIN J.HERE ARE VERY Severe challenges facing the historian who tries to deal with the question of religion and the Revo- lution. In the first place most contemporary accounts state emphatically that during the Revolution the people were so busy fighting for independence and survival that the churches were almost deserted. In the second place the literature ofthe Revolutionary Era is concerned almost entirely with ques- tions of politics. In the third place most of the prominent leaders of the new nation, the so-called Founding Fathers, were not very religious men, at least in the sense of being devout or orthodox believers in Christianity. One can, of course, talk about the importance of freedom of conscience as one ofthe inalienable rights of man or about the separation of church and state, but these did not loom very large among the causes of the Revolution since neither king nor Parliament took much interest in them. It would be hard work to prove that the remote possibility of sending a bishop to head the Anglican churches in America was a central issue in the decision of the colonists to seek independence. No one doubts that the Americans were basically a very religious people. The First Great Awakening in the 1730s This paper was read May 3, 1977, at the Worcester Art Museum as one of a series of public lectures held in conjunction with the American Antiquarian Society exhibition 'Wellsprings of a Nation: America before 1801.' The exhibition and lectures were made possible by a grant from the National Endowment for the Humanities. -
Essential Rights and Liberties of Religion in the American Constitutional Experiment John Witte Jr
Notre Dame Law Review Volume 71 | Issue 3 Article 2 6-1-1999 Essential Rights and Liberties of Religion in the American Constitutional Experiment John Witte Jr. Follow this and additional works at: http://scholarship.law.nd.edu/ndlr Part of the Law Commons Recommended Citation John Witte Jr., Essential Rights and Liberties of Religion in the American Constitutional Experiment, 71 Notre Dame L. Rev. 271 (1996). Available at: http://scholarship.law.nd.edu/ndlr/vol71/iss3/2 This Article is brought to you for free and open access by NDLScholarship. It has been accepted for inclusion in Notre Dame Law Review by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. ARTICLES The Essential Rights and Liberties of Religion in the American Constitutional Experiment John Witte, Jr.* INTRODUCTION ...................................................... 372 I. THE "GENESIS" OF THE AMERcAN EXPERIMENT ................ 376 A. Four Views of Religious Rights and Liberties in the Later Eighteenth Century ........................................ 377 1. Puritan Views ........................................ 378 2. Evangelical Views .................................... 381 3. Enlightenment Views ................................ 383 4. Civic Republican Views .............................. 385 B. The Essential Rights and Liberties of Religion ................ 388 1. Liberty of Conscience ............................... 389 2. Free Exercise ........................................ 394 3. Pluralism ........................................... -
Methodism Among Nova Scotia's Yankee Planters
Methodism Among Nova Scotia's Yankee Planters Allen B. Robertson Queen's University During the 1770s two revivalist evangelical sects gained a following in Nova Scotia; one, Newlight Congregationalism — with both Predestinar- ian and Free Will variants — grew out of the religious and social heritage of the colony's dominant populace, the New England Planters. The other sect, Wesleyan Methodism, took root among transplanted Yorkshiremen who moved between 1772 and 1776 to the Isthmus of Chignecto region where it was initially propagated among the faithful in local prayer groups. Ordained and lay preachers of both movements promoted a series of revivals in the province which drew an increasing number of followers into the evangelical fold.1 The first of these revivals was the Newlight- dominated Great Awakening of 1776-84. In general, Newlightism's greatest appeal was in the Planter townships even though it mutated by 1800 into a Baptist polity. Methodism, which had a fluctuating number of adherents among the visiting military forces at Halifax, had its stronghold in areas settled by British-born colonists, and increased in numbers with the successive waves of Loyalists coming to the province after 1783.2 Methodism was not confined, however, to segregated geographical areas of Nova Scotia. By the early nineteenth century, there were significant Methodist congregations composed primarily of Planters located throughout the Annapolis Valley and along the province's South Shore. Interesting questions are posed for historians when we consider why New Englanders and their descendants were attracted to what appeared to be essentially a foreign hierarchical religious-cultural movement which had broken from 1 Gordon Stewart and George Rawlyk, A People Highly Favoured of God: The Nova Scotia Yankees and the American Revolution (Toronto, 1972); J.M. -
Biblical Separation.Pmd
2 BIBLICAL SEPARATION Biblical Separation Doctrine of Church Purification and Preservation by Jeffrey Khoo, PhD Academic Dean, Far Eastern Bible College Bible Witness Literature / Reformation Banner Singapore 3 Biblical Separation: Doctrine of Church Purification and Preservation © 1999, 2004 by Jeffrey Khoo Originally published by Far Eastern Bible College Press Reprinted by: Bible Witness Literature Ministry P O Box 369, Singapore 914013 Website: www.biblewitness.com Reformation Banner Publications 201 Pandan Gardens, Singapore 609337 Website: www.calvarybp.com Distributor: FEBC Bookroom 9A Gilstead Road, Singapore 309063 Tel: (65) 6254-9188 Fax: (65) 6251-3891 E-mail: [email protected] Website: www.febc.edu.sg Cover design: Melissa Neo ISBN 981-04-1671-7 4 BIBLICAL SEPARATION To Quek Suan Yew 5 6 BIBLICAL SEPARATION CONTENTS FOREWORD ........................................................................................... 10 PREFACE ................................................................................................ 11 INTRODUCTION ................................................................................... 13 CHAPTERS I: THE DOCTRINE OF SEPARATION IN THE OLD TESTAMENT.................................................................. 15 The Mandate of Separation in the Law ......................................... 15 Separation in Genesis .......................................................... 16 Separation in Exodus .......................................................... 17 Separation in Leviticus.......................................................