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Civil religion in the making

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. Signifying its

in Monarchy, religion and the state

more 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

in Religion and rights

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

in Religion and rights

MUP FINAL PROOF – <STAGE>, 08/05/2013, SPi 5 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

in Monarchy, religion and the state

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

in Monarchy, religion and the state
The coronation of 1953

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 and religious

in Monarchy, religion and the state

(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 religious congregation 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

in Religion and rights
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, visited 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 religious congregations 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 Bangladeshi

in Islam and identity politics among British-Bangladeshis
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Learning the languages of peace

9780719082542_C02.qxd 8/9/11 15:52 Page 49 2 Pentecost: learning the languages of peace Stanley Hauerwas 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

in Religion and rights

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

in Christianity and democratisation