as well as governmental
elements. The form of these has been amended since their appearance in
statute in 1688 as a result of the passing of subsequent laws and cabinet
decisions as described in Chapter 2. Other aspects of the coronation proceedings,
such as the collaudatio, or collective affirmation of the monarch by the congregation at the beginning of the proceedings, and the ceremonial crowning of
the monarch, can also be considered as constitutional rather than religious
acts symbolising the new reign but they are not required by statute.
open debate within the Catholic Church – has been the stuff of New York Times
headlines. His related court battle with the Catholic University became a rallying
point for defenders of academic freedom across North America, and stands as an
inspiration to defenders of freedom of conscience everywhere.
Charles Curran’s investigation and, many would say, persecution at the hands
of the Church’s Congregation for the Doctrine of the Faith – headed at the time
by one Joseph Ratzinger – appears remarkable when one reads his published work.
Curran has called for a re
rights in the eighteenth
and nineteenth centuries and well into the twentieth century. Pope Leo XIII in many
ofﬁcial documents including the 1888 encyclical letter, Libertas praestantissimum,
opposed modern liberties and the human rights associated with them. The right
to religious liberty and the freedom of worship go against ‘the chiefest and holiest
human duty’ demanding the worship of the one true God in the one true religion
that can easily be recognised by its external signs. The rights of free speech and of
free press mean that nothing will remain sacred: truth
MUP FINAL PROOF – <STAGE>, 08/05/2013, SPi
Parliamentary devolution, church
establishment and new state
religion in the UK
In 1936, the historian A.L. Rowse perceived that there was a ‘slow march’ to
the disestablishment of the Church of England. Yet, despite the evident and
considerable social changes since then, the growth of both secularism and religious pluralism and the experiences of the newer devolved Parliament and
assemblies, the Church of England remains, in the twenty-first century, as the
established church of the UK and its Parliament, while the
Day service in which there
were readings from Christian, Muslim, Sikh, Hindu and Buddhist sacred texts
but a substantial number of Anglican clergy subsequently protested against
interfaith services in or outside of the Church of England premises (The Times
1991). More recent events have been less obviously religious. In 2008, the
Commonwealth Secretariat reported that the ‘congregation’ was welcomed by
the Dean of the Abbey who introduced the day’s theme of development
balanced with the preservation of the environment. There was a procession of
bearers of the flags
coronation service and the Duke of Norfolk, a Roman
Catholic, in organising the ceremonies.
Shils and Young’s argument has been subject to considerable criticism for
overemphasising the consensual character of a complex industrial society and
for difficulties in assessing the theoretical proposition of a fundamental consensus in a society both in general terms and, more specifically, in relation to
such a collective event as the coronation. Birnbaum (1955) in a profound early
critique suggested that the argument uncritically accepted the official political
(1760–1831) was the most inﬂuential black leader in Early American
Philadelphia, which had by far the largest free black population in the United States.
Ordained a Methodist minister, he split with the church in 1816 to found the African
Methodist Episcopal Church, the oldest black religiouscongregation in America,
which still has over four million members. Richard Newman, Freedom’s Prophet: Bishop
Richard Allen, the AME Church, and the Black Founding Fathers (New York: New York
University Press, 2008).
46 Walker, Walker’s Appeal, p. 65.
47 William Lloyd Garrison
the UK regularly from 1978. Saidee not only opposed the Bangladesh
movement in 1971, but also actively supported the Pakistani occupation
forces. During his previous visits, Saidee spoke at gatherings described
as religiouscongregations and raised funds for unspecified activities.
These congregations, called waz mahfils were attended by hundreds
of Bengalis. Although many expressed concern that his messages were
provocative, there was no public outcry to bar him from public speaking
in Britain until the summer of 2006. As the protest from within the
Pentecost: learning the languages of peace
Being particular about particularity
In his justly celebrated book, The Dignity of Difference: How to Avoid the Clash of
Civilizations, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, argues that the ‘greatest single antidote
to violence is conversation, speaking our fears, listening to the fears of others and
in that sharing of vulnerabilities discovering a genesis of hope’.1 Some assume, according to
negative political situations and the importance of religious renewal for the rebuilding of public life, rather than on the structural causes of social ills.
Of course, there are exceptions, and one of the more interesting of these is Ghana’s Mensa Otabil, a former Anglican who set up the International Central Gospel Church in Accra in 1984. At first sight this is just another ‘faith church’ promising spiritual and material rewards in return for sacrificial giving. Otabil’s books focus on ‘winning’ and achieving success, and his congregation