Europe Experiences Multiple Upheavals in Its Religious Profile
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Justifying Religious Freedom: the Western Tradition
Justifying Religious Freedom: The Western Tradition E. Gregory Wallace* Table of Contents I. THESIS: REDISCOVERING THE RELIGIOUS JUSTIFICATIONS FOR RELIGIOUS FREEDOM.......................................................... 488 II. THE ORIGINS OF RELIGIOUS FREEDOM IN EARLY CHRISTIAN THOUGHT ................................................................................... 495 A. Early Christian Views on Religious Toleration and Freedom.............................................................................. 495 1. Early Christian Teaching on Church and State............. 496 2. Persecution in the Early Roman Empire....................... 499 3. Tertullian’s Call for Religious Freedom ....................... 502 B. Christianity and Religious Freedom in the Constantinian Empire ................................................................................ 504 C. The Rise of Intolerance in Christendom ............................. 510 1. The Beginnings of Christian Intolerance ...................... 510 2. The Causes of Christian Intolerance ............................. 512 D. Opposition to State Persecution in Early Christendom...... 516 E. Augustine’s Theory of Persecution..................................... 518 F. Church-State Boundaries in Early Christendom................ 526 G. Emerging Principles of Religious Freedom........................ 528 III. THE PRESERVATION OF RELIGIOUS FREEDOM IN MEDIEVAL AND REFORMATION EUROPE...................................................... 530 A. Persecution and Opposition in the Medieval -
A Wall Between a Secular Government and a Religious People
Roger Williams University Law Review Volume 26 Issue 2 Vol. 26: No. 2 (Spring 2021) Article 8 Symposium: Is This a Christian Nation? Spring 2021 A Wall Between a Secular Government and a Religious People John A. Ragosta Robert H. Smith International Center for Jefferson Studies at Monticello Follow this and additional works at: https://docs.rwu.edu/rwu_LR Part of the First Amendment Commons, and the Religion Law Commons Recommended Citation Ragosta, John A. (2021) "A Wall Between a Secular Government and a Religious People," Roger Williams University Law Review: Vol. 26 : Iss. 2 , Article 8. Available at: https://docs.rwu.edu/rwu_LR/vol26/iss2/8 This Article is brought to you for free and open access by the School of Law at DOCS@RWU. It has been accepted for inclusion in Roger Williams University Law Review by an authorized editor of DOCS@RWU. For more information, please contact [email protected]. A Wall Between a Secular Government and a Religious People John A. Ragosta* INTRODUCTION The “wall of separation” between church and state, a phrase popularized by Thomas Jefferson and unanimously embraced by the Supreme Court in its first religious freedom case, is a useful metaphor to describe how, under the Constitution’s proscription of religious establishments and protection of the free exercise of religion, government must not interfere with the church and the church (institutionally) must not interfere with government.1 * Historian at the Robert H. Smith International Center for Jefferson Studies at Monticello. The author would like to thank Carl Bogus and the entire staff of Roger Williams University School of Law and the Roger Williams University Law Review for their excellent work on the conference (especially under the trying circumstances of conducting it virtually) and in preparing this important issue of the Law Review. -
Triangle Atheists: Stigma, Identity, and Community Among Atheists in North Carolina’S Triangle Region
Mann, M 2015 Triangle Atheists: Stigma, Identity, and Community Among Atheists in North Carolina’s Triangle Region. Secularism and Nonreligion, 4: 11, pp. 1–12, DOI: http://dx.doi.org/10.5334/snr.bd RESEARCH ARTICLE Triangle Atheists: Stigma, Identity, and Community Among Atheists in North Carolina’s Triangle Region Marcus Mann* Sociological studies of atheism have tended to coalesce around three primary themes: stigma, identity, and community. To date, however, no studies have taken a reflexive approach to these themes or applied them in the field to test their analytical utility as well as their relations in contemporary atheist experi- ence. This study employs a mixed-methods approach that includes in-depth interviews (n = 19), partici- pant observation, and one survey administered to two atheist groups, one local (n = 151) and one national (n = 456). Ethnographic findings confirm the central role of stigma, identity, and community in atheist experience and emphasize their nestedness in one another. Survey results find that atheist affiliates in both national and local groups rate political activism as more important than social reasons in motivating them to affiliate, while local affiliates rated social reasons significantly higher than national affiliates rated social reasons. Suggestions for future research include consideration of these themes’ connectedness in subsequent analyses and further inquiry into the functional divergences between local and national athe- ist organizations. Introduction while these themes might bring unique insights and his- The sociological literature on atheism is growing although tories to the sociological study of atheism, their nested- the field remains nascent. The extant literature is now sub- ness in one another suggests that any evaluation of their stantial enough, however, to identify three major themes usefulness might benefit from an approach that considers around which research seems to have coalesced. -
Nonbelievers Nelson Tebbe Cornell Law School, [email protected]
Cornell University Law School Scholarship@Cornell Law: A Digital Repository Cornell Law Faculty Publications Faculty Scholarship 9-2011 Nonbelievers Nelson Tebbe Cornell Law School, [email protected] Follow this and additional works at: http://scholarship.law.cornell.edu/facpub Part of the Constitutional Law Commons, and the Religion Law Commons Recommended Citation Tebbe, Nelson, "Nonbelievers," 97 Virginia Law Review 1111 (2011) This Article is brought to you for free and open access by the Faculty Scholarship at Scholarship@Cornell Law: A Digital Repository. It has been accepted for inclusion in Cornell Law Faculty Publications by an authorized administrator of Scholarship@Cornell Law: A Digital Repository. For more information, please contact [email protected]. NONBELIEVERS Nelson Tebbe* INTRODU CTION ................................................................................. 1112 I. N ONBELIEVERS ............................................................................. 1117 A. Who Are Nonbelievers? ....................................................... 1117 1. The Scope of the Study .................................................... 1117 2. D em ographics.................................................................. 1120 B. Are They Outsiders?............................................................. 1122 II. T H EO RY ........................................................................................ 1127 A . M ethod ................................................................................... 1127 B. -
India's Quest for Secular Identity and Feasibility of a Uniform Civil Code
Summer Issue 2017 ILI Law Review Vol. I INDIA’S QUEST FOR SECULAR IDENTITY AND FEASIBILITY OF A UNIFORM CIVIL CODE Harshita Vatsayanï I Introduction ……………………………………………………… 30 - 32 II Secularism- Concept and its various forms. …………………… 32 - 41 III Secularism versus secularization. ………………………………. 41 - 42 IV Debate surrounding uniform civil code ………………………... 42 - 44 V Promotes national integration ……………………….................. 44 - 46 VI Promotion of gender equality ………………………................... 47 - 53 VII Uniform civil code as a means to achieve clarity, simplicity and 53 - 60 intelligibility in personal laws ……………………………............ VIII Conclusion and suggested manner in which UCC should be 61 - 62 enforced …………………………………………………………... I Introduction AT A time when recrudescence of communal violence keeps on rocking the body politic of India every now and then, it is important to understand secularism in its pristine form as advocated by Pandit Jawaharlal Nehru, one of the primary architects of the modern Indian state and the builder of India’s secular, democratic polity. As the question of secularism today has aroused a lot of controversy and in the name of nationalism many of our leaders support policies that in practice boil down to communalism and appeasement of the communalists, it seems very essential to go back to the Nehruvian model of secularism and to re- examine at the level of research, India’s quest for secular identity. The need to study the secular ideal becomes all the more important considering the raging contemporary debate about proscribing triple talaq and polygamy and the unflinching ï LL.M. Student , Indian Law Institute, New Delhi. 30 Summer Issue 2017 ILI Law Review Vol. I commitment and determination of the new political dispensation at the Centre to adopt a Uniform Civil Code (UCC) for the country. -
Secularity and Irreligion in Europe
Issue 38 – May 2021 EDITORIAL: An uncomfortable truth As Christian missiologists, we are convinced of the truth of the Christian gospel. Yet we are equally convinced that reaching Europe requires us to face up to an uncomfortable truth: Europe is still being secularised. Understanding the processes of secularisation is a vital part of discerning how Europe might be re- evangelised. One of the tools at our disposal are large- scale sociological surveys like the European Values Study. A pre-release of SECULARITY AND IRRELIGION IN EUROPE the 2017-2020 EVS dataset gives us the opportunity to provide what we think is the first missiological analysis of this data. Jim Memory My lead article revisits our previous attempt in 2010 to synthesise six Europe was the first continent to be Christianised and it was the first continent measures of belief and practice to provide to be de-Christianised. In today’s Europe, most public discourse pushes religious a global measure of secularity and thus matters to the margins or confines it entirely to the private sphere of personal identify where secularisation is taking beliefs. And at an individual level, increasing numbers of Europeans say they no place most rapidly at present. longer believe, no longer attend church, and no longer practice their faith in meaningful ways. Jo Appleton interviews Professor David Voas, an authority on both the EVS and This process of secularisation has been a subject of study and debate among secularisation in Europe who highlights sociologists for many years. Some considered it as the inevitable consequence some fascinating insights on the data. -
Atheism, Agnosticism, and Nonbelief
ATHEISM, AGNOSTICISM, AND NONBELIEF: A QUALITATIVE AND QUANTITATIVE STUDY OF TYPE AND NARRATIVE By Christopher Frank Silver Ralph W Hood Jr Jim Tucker Professor Professor (Co-Chair) (Co-Chair) Valerie C. Rutledge David Rausch Professor Assistant Professor (Committee Member) (Committee Member) Anthony J. Lease A. Jerald Ainsworth Dean of the College of Health, Education Dean of the Graduate School and Professional Studies ATHEISM, AGNOSTICISM, AND NONBELIEF: A QUALITATIVE AND QUANTITATIVE STUDY OF TYPE AND NARRATIVE By Christopher Frank Silver A Dissertation Submitted to the Faculty of the University of Tennessee at Chattanooga in Partial Fulfillment of the Requirements for the Degree of Doctor of Education The University of Tennessee at Chattanooga Chattanooga, Tennessee August 2013 ii Copyright © 2013 By Christopher Frank Silver All Rights Reserved iii ABSTRACT Extensive research has been conducted in exploration of the American religious landscape, however recently has social science research started to explore Nonbelief in any detail. Research on Nonbelief has been limited as most research focuses on the popularity of the religious “nones” or the complexities of alternative faith expressions such as spirituality. Research has been limited in exploring the complexity of Nonbelief or how non-believers would identify themselves. Most research assumes nonbelievers are a monolithic group with no variation such as Atheism or Agnosticism. Through two studies, one qualitative and one quantitative, this study explored identity of Nonbelief. Study one (the qualitative study) discovered that individuals have shared definitional agreement but use different words to describe the different types of Nonbelief. Moreover, social tension and life narrative play a role in shaping one’s ontological worldview. -
Justice Scalia, the Establishment Clause, and Christian Privilege Caroline Mala Corbin University of Miami School of Law, [email protected]
University of Miami Law School University of Miami School of Law Institutional Repository Articles Faculty and Deans 2016 Justice Scalia, the Establishment Clause, and Christian Privilege Caroline Mala Corbin University of Miami School of Law, [email protected] Follow this and additional works at: https://repository.law.miami.edu/fac_articles Part of the Constitutional Law Commons, First Amendment Commons, and the Supreme Court of the United States Commons Recommended Citation Caroline Mala Corbin, Justice Scalia, the Establishment Clause, and Christian Privilege, 15 First Amend. L. Rev. 185 (2016). This Article is brought to you for free and open access by the Faculty and Deans at University of Miami School of Law Institutional Repository. It has been accepted for inclusion in Articles by an authorized administrator of University of Miami School of Law Institutional Repository. For more information, please contact [email protected]. JUSTICE SCALIA, THE ESTABLISHMENT CLAUSE, AND CHRISTIAN PRIVILEGE Caroline Mala Corbin* INTRODUCTION Justice Scalia had an unusual take on the Establishment Clause. From its earliest Establishment Clause cases, the Supreme Court has held that the Clause forbids the government from first, favoring one or some religions over others, and second, favoring religion over secular counterparts.' Although Justice Scalia was not alone in questioning the second principle, he was uniquely vehement in challenging the first. In particular, he maintained that given the history and traditions of this country, the government could, consistent with the Constitution, express a preference for Christianity. Moreover, he tended to dismiss the idea that favoring one religion would undermine a main goal of the Establishment Clause, which is to protect religious minorities. -
Religion, Spirituality, and Secularity in the Pacific Northwest: Major Themes
Working Papers www.mmg.mpg.de/workingpapers MMG Working Paper 20-02 ● ISSN 2192-2357 Paul Bramadat (University of Victoria) Religion, Spirituality, and Secularity in the Pacific Northwest: Major Themes Religious and Ethnic Diversity und multiethnischer Gesellschaften Max Planck Institute for the Study of Max Planck Institute for the Study of Erforschung multireligiöser Max-Planck-Institut zur Paul Bramadat (University of Victoria) Religion, Spirituality, and Secularity in the Pacific Northwest: Major Themes MMG Working Paper 20-02 Max-Planck-Institut zur Erforschung multireligiöser und multiethnischer Gesellschaften, Max Planck Institute for the Study of Religious and Ethnic Diversity Göttingen © 2020 by the author ISSN 2192-2357 (MMG Working Papers Print) Working Papers are the work of staff members as well as visitors to the Institute’s events. The analyses and opinions presented in the papers do not reflect those of the Institute but are those of the author alone. Download: www.mmg.mpg.de/workingpapers MPI zur Erforschung multireligiöser und multiethnischer Gesellschaften MPI for the Study of Religious and Ethnic Diversity, Göttingen Hermann-Föge-Weg 11, 37073 Göttingen, Germany Tel.: +49 (551) 4956 - 0 Fax: +49 (551) 4956 - 170 www.mmg.mpg.de [email protected] Abstract The configuration of religion, spirituality, and secularity characteristic of the Pacific Northwest region of North America (Oregon, Washington, and British Columbia) strikes many people as quite peculiar. In particular, the states and province that comprise “Casca- dia” are associated with very low levels of religiosity when compared to the other states and provinces in the US and Canada. Although Cascadia is home to rapidly expanding Sikh, Buddhist, and Hindu communities, thriving yoga and new age sub-cultures, evan- gelical “mega-churches”, and a resurgence in Indigenous culture and spirituality, one might nonetheless say that it is the most secular region in North America. -
The Origins of Religious Disbelief
Religious Disbelief 1 The Origins of Religious Disbelief Ara Norenzayan1 & Will M. Gervais2 1 Department of Psychology, University of British Columbia, 2136 West Mall, Vancouver, BC V6T 1Z4 Canada 2 Department of Psychology, University of Kentucky, 201 Kastle Hall, Lexington, KY, 40506, USA Corresponding authors: Norenzayan, A. ([email protected]); Gervais, W. M. ([email protected]) Word count: Text: 2550; Abstract: 106 In press, Trends in Cognitive Sciences Religious Disbelief 2 Abstract Although most people are religious, there are hundreds of millions of religious disbelievers in the world. What is religious disbelief and how does it arise? Recent developments in the scientific study of religious beliefs and behaviors point to the conclusion that religious disbelief arises from multiple interacting pathways, traceable to cognitive, motivational, and cultural learning mechanisms. We identify four such pathways, leading to four distinct forms of atheism, which we term mindblind atheism, apatheism, inCREDulous atheism, and analytic atheism. Religious belief and disbelief share the same underlying pathways that can be explained within a single evolutionary framework that is grounded in both genetic and cultural evolution. Religious Disbelief 3 The Existence and Prevalence of Disbelief Most people on the planet are deeply religious. Nonetheless, there is considerable individual and population variability in both commitment to gods as well as in behaviors that support belief in them [1,2]. Moreover, religious beliefs fluctuate across situations [3], across the lifespan [4], and across historical periods [5]. The worldwide prevalence of atheists is nontrivial, numbering over half a billion or possibly more (see Box 1). Religious disbelief has not received adequate scientific attention, and poses an interesting puzzle to evolutionary explanations that see religious beliefs and behaviors as integral components of human nature [6,7]. -
Rethinking Secularism
Calhoun, Craig Rethinking Secularism Article (Accepted version) (Refereed) Calhoun, Craig (2010) Rethinking secularismThe hedgehog review, 12 (3). pp. 35-48. ISSN 1527– 9677 This version available at:http:/eprints.lse.ac.uk/42624/ © 2010 http://www.iasc-culture.org/THR/ Available in LSE Research Online: March 2013 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. This document is the author’s final accepted version of the journal article. There may be differences between this version and the published version. You are advised to consult the publisher’s version if you wish to cite from it. 20 July 2010 Rethinking Secularism Craig Calhoun Secularism is often treated as a sort of absence. It’s what is left if religion fades. It’s the exclusion of religion from the public sphere but somehow in itself neutral. This is misleading. We need is to see secularism as a presence. It is something, and therefore in need of elaboration and understanding. It shapes not only religion but also culture more broadly. -
JOHN TOLAND: the POLITICS of PANTHEISM Justin A
JOHN TOLAND: THE POLITICS OF PANTHEISM Justin A. I. CHAMPION REsUME: Cet article traite de la sincerite de la foi chretienne publique de John Toland (1670-1722) et la confronte a ses croyances privees peu orthodoxes: Ie public et Ie prive dans la pensee de Toland sont separes depuis trop longtemps. L'une des consequences de cette reconstruction des idees religieuses de Toland sera de suggerer que ses opinions religieuses (publiques ou privees) etaient intimement liees It un programme politique. La plupart des etudes historiques Ie concernant se sont penchees principalement sur les aspects critiques de son attaque contre les intrigues sacerdotales du « papisme protestant» mais tres peu de recherches ont ete engagees sur l'idee de Toland comme « reformateur chretien ». En explorant la defi nition precise que Toland donne du pantheisme et en la reliant It ses doctrines neo stoi:ciennes sur la politique de la cite, Ie present article propose une revision de la reflexion actuelle sur la signification de la vie pubJique de la foi chretienne dans la polemique de la libre pensee. Mots des : pantheisme, pubJic/prive, stoi'cisme, 1ibre pensee. SUMMARY: This paper will try to address the question of the sincerity of John Toland's public Christianity and relate it to his private and unorthodox beliefs: the public and the private in Toland's thought have been bifurcated for too long. One result of this reconstruction of Toland's religious ideas will be to suggest that his religious opinions (whether public or private) were intimately related to a political agenda. Much historical attention has focused upon the critical aspects of his assault upon the priestcraJt of "protestant popery" but very little interest has been paid to the idea of Toland as a "Christian reformer".