Academic literature on the topic 'Established religion'

This thesis argues that the Salman Rushdie controversy has a range of "entails" which focus and contribute to the need for a reconsideration of the complex constitutional nexus of religion, society and state currently embodied in the establishment of the Church of England. Chapter 1: The Introduction, acknowledges the academic and professional contexts that have informed the thesis. It clarifies the central research questions, defines the boundaries of the research and sets out the arguments in brief. Chapter 2: The Contours of the Controversy, charts the principal features of the controversy as it developed between 1988 and the end of 1995, primarily by highlighting the "critical incidents" during 1989. Chapter 3: The Controversy: Actions and Reactions outlines a range of positions taken up within the controversy and concludes by distilling five clusters of issues (social, religious, cultural, legal and political) which it is argued have "entails" for established religion in England. Chapter 4 on Established Religion, The Controversy and the Issues outlines the inheritance of established religion in England. It brings the identified clusters of issues into critical interaction with debates around this inheritance and the constitutional nexus which it represents for the contemporary relationships between religion(s), state and society in England. Finally, some alternative patterns for structuring these relationships are examined. Chapter 5 on Towards a New Socio-Religious Contract concludes the thesis by arguing that, in the context of the changed composition of English society and the public policies and community responses adopted in relation to these changes, the "entails" of the Rushdie controversy signal the arrival of a "kairos" for established religion and the need for negotiating a new "socio-religious contract. " Some alternative models are debated for symbolising, structuring and operationalising the relationships between religion(s), state and society in England within the UK, and a proposal is made for what is argued to be a more theoretically coherent and practically appropriate way forward than either the current form of established religion or the other identified possibilities.

Thesis advisor: Stephanie Greene<br>A Constitutional analysis of the American Recovery and Reinvestment Act of 2009 with respect to educational subsidies to religiously-affiliated universities; including a proposed framework for the adjudication of issues involving religion and the government<br>Thesis (BS) — Boston College, 2009<br>Submitted to: Boston College. Carroll School of Management<br>Discipline: Carroll School of Management Honors Program<br>Discipline: Business Law

<p> The North American church is plateaued and dying. The last decade has seen many attempts to revitalize established churches, with nebulous results at best. Many pastors feel discouraged and hopeless, even to the point of questioning their call. Further exacerbating the issue, the popular writers on church leadership are founding pastors, not pastors who have led established churches through the revitalization process. Many mainline denominations have responded to this crisis by strengthening their emphasis on church planting. However, the Church will experience limited Kingdom impact without a rigorous effort to revitalize established churches. </p><p> My project created a model that included a Relaunch Cohort and personal consultations with seven pastors of established churches in suburban communities with three precise goals: (1) Clarify the direction of their churches, (2) lead their churches in a well-defined and time-bound strategic initiatives, and (3) learn proficiencies to lead their churches through revitalization. </p><p> All seven pastors reported an increase in their own personal clarity and confidence and described tangible ministry results. Collectively, the pastors reported significant quantitative and qualitative results. The greatest improvement in scale score occurred for clarity, which increased on average by M = 7.4 points from the pretest. The pastors conveyed an increase of hope for the future of their congregations and a sense that God used this project as a catalyst or tipping point to revitalize their congregations.</p>

This dissertation will address the implementation of New Life Christian Academy (NLCA), a Christian Education School, produced out of New Life Deliverance Temple (NLDT), in St. Helena Island, South Carolina. The desire was to target students who have a desire in educational and spiritual achievements regardless of race, creed or religion. Parents who have become disillusioned with the Beaufort County public school system will be presented the progress of the current students at NLCA, who have transferred from the public school setting. The researcher founded the school by merging a homeschool run by a parent of NLDT and a new school which had never been operational. The advantage the researcher has concerning this project is that he was responsible for the grassroots implementation orchestrating every step from changing the county code allowing a school to locating modular buildings to house the school. NLDT is not considered a ‘mega ministry’ (2,000 or more membership) nor is the church located in a major metropolis, but on a dirt road in a rural section of St. Helena Island. Though the church possessed meager funds, this lack of capital did not prevent the pursuit of building a Christian school on church property. The researcher formed a board to assist in searching for rules and regulations so that the school will be in compliance. The first teacher hired by NLCA was Mrs. Mary Bolles who started her homeschool and was very well versed in Christian and secular education. NLCA has formed relationships between parent, teacher and student resulting in increased communication. The empirical data to assist in developing the foundation for the school will include: (a) Surveys conducted showing how the children have transitioned into the Christian/ Secular educational setting, (b) Showing how other Christian Schools operate within Beaufort Schools, (c) Data which will confirm the weaknesses of area county schools, and (d) surveys which will aid in satisfying the needs of students, staff and parents. Theologically, the Biblical basis for the school was discovered in Daniel the first chapter, showing four youths who had been forcibly removed from their native land and were successful in enemy territory, not compromising their Jewish values. The objective remains to parallel this Biblical past into a current motif which will allow the student to experience holistic curriculums of education, enabling them to meet life’s challenges, utilizing a Christian perspective.

Le pluralisme religieux est une réalité objective au Royaume-Uni et en France. Les minorités religieuses, demeurent un sujet récurrent qui suscite d’intarissables réflexions, d’études, de débats scientifiques et politiques. Elles sont une véritable préoccupation pour le politique, l’Europe et l’Etat ; à telle enseigne qu’il faille s’interroger sur ce que l’Etat peut leur proposer comme meilleure protection au XXIème siècle. La France et le Royaume-Uni sont confrontés à ce défi. Outre, la neutralité de l’Etat au regard de la religion rend complexes les rapports de ces minorités religieuses avec l’Etat en France où le concept de minorités religieuses n’est pas connu du droit français en vertu du caractère laïque de l’Etat français proclamé par l’article 1er de sa Constitution et la loi du 9 Décembre 1905 de la Séparation de l’Etat et de l’Eglise. Les minorités religieuses sont un non-sujet en droit français. Mais au Royaume-Uni, les minorités qualifiées de confessions religieuses sont reconnues quand bien même l’Eglise Anglicane est l’Eglise établie et officielle, avec à sa tête la Reine Elizabeth II. Il n’y a pas de séparation entre l’Eglise et l’Etat. En Ecosse, l’Eglise Presbytérienne fait figure d’Eglise établie, mais séparée de l’Etat. Aussi, toujours liée aux minorités religieuses, la question de l’application du principe d’ajustement raisonnable pour écarter des cas de discrimination en matière religieuse. L’ordre juridique britannique connaît ce principe et l’applique. Alors qu’en France, ce principe est ignoré et fait l’objet d’une application purement informelle. Certes, la globalisation apporte des faits positifs en Europe et notamment dans ces deux Etats, mais elle contient aussi des risques auxquels il faut prêter attention au XXIème siècle. Ainsi, les minorités nationales, les communautés linguistiques et les différentes unités constitutives de l’Etat demandent, en faisant appel au principe de la diversité, la reconnaissance de leurs droits collectifs, une multiplication des structures régionales et le perfectionnement de leurs prérogatives. L’apparition des « nouvelles minorités », celles des immigrants posent de nouvelles difficultés. En pratique, la religion historique du pays est privilégiée. Les religions pratiquées par les immigrés – Islam, Bouddhisme, Hindouisme, etc – sont alors l’objet d’une discrimination plus ou moins forte. Le besoin de visibilité de ces religions – et de l’Islam en occurrence – remet en cause le cadre fixé à la fin du XIXème siècle qui régit le fonctionnement des religions dans les divers Etats. Cette évolution touche plus durement les Etats laïcs de tradition catholique comme la France que les pays de tradition protestante où la place du religieux dans l’espace public est par tradition plus facilement acceptée comme le Royaume-Uni. Il faut aussi considérer que les religions importées par les populations migrantes sont souvent des « ethno-religions ». L’enjeu identitaire y est considérable, et il tend même à se substituer à celui de la liberté de croyance. Le Royaume-Uni et la France s’inscrivent dans ce registre à propos de leurs minorités religieuses<br>Religious pluralism is an objective reality in France and Great-Britain. The religious minorities remain a recurring subject which inexhaustible reflections, studies, scientific and political debates. They show real concern to policymakers, Europe and State; so much so that it is necessary to wonder about what the State can propose them as better protection in the XXIst century. France and Great-Britain are confronted with this challenge. Besides the neutrality of the State with regard to the religion, makes complex relationships of these religious minorities with the State in France; where the concept of religious minorities is not known of French Law by virtue of the secularity – laic – character of the French State proclaimed by the 1st article of its Constitution and the Law of December 9th, 1905 of the Separation of the State and the Church. The religious minorities are no-subject in French Law. But in Great-Britain, the qualified religious, minorities of religious confessions are recognized when well even the Church of England is established and official Church with at its head Queen Elizabeth II. There is no separation between the Church and the State. In Scotland, the Kirk as considered as established Church and separated from the State. Also, always related to religious minorities, the question of application of reasonable principle of accommodation to draw aside from the cases of discrimination out of religious matter. The British legal order knows this principle and applies. Whereas in France this principle is ignored and is the object of purely abstract application. Admittedly, the globalization brings positive facts to Europe and in particular in these two States, but it contains also risks for which it is necessary to pay attention to the XXIst century. Thus, the national minorities, the speech communities and the various constitutional units of the State require, by calling on the principle of diversity, recognition of their collective rights, a multiplication of regional structures and improvement of their prerogative. The appearance of the “new minorities”, those of immigrants raises new difficulties. In practice, the historical religion of the country is often privileged. The religions practiced by immigrants – Islam, Buddhism, Hinduism, etc – are then the object of more or less strong discrimination. The need for the visibility of these religions – Islam I occurrence – calls into question the framework fixed at the end of XIXth century which governs the operation of religions in the various States. This evolution touches hardly the secular States of Catholic tradition like France, than the countries of Protestant tradition where the place of religious in public space is by tradition more easily accepted like Great-Britain. It as should be considered as the religions imported by migrant populations are often “ethno-religions”. The identity challenge is considerable there, and it even tends to replace that of freedom of belief. Great-Britain and France fall under this register in connection with their religious minorities

This thesis reports findings from a content analysis of 720 newspaper articles and 3,052 newspaper article cases focused on the issue of print media bias. Sunday editions of three major newspapers were drawn from the six-year period 1998-2003 for analysis. Prior research has uncovered print media bias in reporting of religious groups, and this thesis examines the substance of those claims pertaining to both established religions and new religious movements. Research findings show that established religions and their members are typically described in favorable or neutral terms, while new religious movements and their members are consistently described with pejorative terms. However, specific established religion members received the overwhelming majority of negative religion member descriptors. Articles focusing on established religion members were found to contain the bulk of visual aides accompanying the articles. Newspaper articles discussed incidents of violence by and/or against specific religious groups of both types of religion with a high frequency. Also, newspaper article themes and angles were found to be important for conveying the content of the articles. Additionally, an appendix is included that analyzes the treatment of religion, established religions and their members, and new religious movements and their members in sociology textbooks.

Purpose: The purpose of this study is to investigate the extent to which religious faith influences established entrepreneurs across their entrepreneurial process journey. Using a resource-based view and social networks as the theoretical lens, the study examines how faith promotes the intent, opportunity search and identification, opportunity evaluation, and the execution of the opportunity. Design, Methodology and Approach: The analysis is based on the data gathered from in-depth interviews conducted with 12 established entrepreneurs who operate in various business sectors. This cross-sectional, qualitative methodology study explored how faith shapes entrepreneurial behaviour towards all their entrepreneurial activities. Findings: Results show that faith plays a role among established entrepreneurs across all phases of their entrepreneurial process. Entrepreneurs tap into different mechanisms of their faith as they execute their daily tasks and move along their entrepreneurial journey. Research limitation and implications: The study was limited to established entrepreneurs who have successfully engaged with their entrepreneurial journey. Implications of the study are that aspiring entrepreneurs who will apply the framework contributed by this study will be able to successfully execute all entrepreneurial phases. Practical implication: Findings contribute to a deeper understanding of the role of faith and mechanisms of religion as part of the entrepreneurship process context. The results also highlight the important implications of using faith in the entrepreneurial journey.<br>Mini Dissertation (MBA)--University of Pretoria, 2020.<br>Gordon Institute of Business Science (GIBS)<br>MBA<br>Unrestricted

Thesis (Ph.D.)--Indiana University, Dept. of History, 2009.<br>Title from PDF t.p. (viewed on Jul 14, 2010). Source: Dissertation Abstracts International, Volume: 70-12, Section: A, page: 4826. Adviser: Michael C. Grossberg.

Les « sectes religieuses » en droit françaisEn général le syntagme « sectes religieuses » est peu employé en raison d'une association consubstantielle entre la « secte » et une dimension religieuse supposée. Or, il existe des « sectes » non religieuses qu'il est important de différencier des « sectes religieuses ». En effet, les « sectes religieuses » sont susceptibles de revendiquer des droits accordés aux confessions. Mais, si le droit français reconnait l'existence de « sectes religieuses », il opère par là même une distinction entre ces dernières et les Églises établies. En conséquence, outre les difficultés définitionnelles, la question se posait de savoir si le législateur français pouvait établir une telle distinction sans porter une atteinte grave et injustifiée à la liberté religieuse. La question se posait encore de savoir si cette distinction était nécessaire au regard des dérives « sectaires » dénoncées par plusieurs rapports d'enquête parlementaires et des associations antisectes. En définitive, nonobstant l'émergence d'une distinction jurisprudentielle entre les « sectes religieuses » et les Églises établies, une telle distinction ne saurait prospérer sans subir la condamnation de la Cour européenne des droits de l'homme et des libertés fondamentales. De surcroît, l'efficacité du droit commun préventif et répressif conduit à conclure à l'inutilité de cette distinction<br>« Religious sects » under French lawIn general the noun phrase « religious sects » is little used because of a consubstantial association between a sect and an assumed religious dimension. However, non-religious sects do exist and it is important to differentiate them from « religious sects ». Indeed, « religious sects » might claim rights granted to confessions. But if French law recognizes the existence of « religious sects » it makes at the same time a difference between these last ones and established churches. Consequently, apart from the difficulties in defining the former, the question arose, could French legislation establish such a distinction without causing serious and unjustifiable harm to religious freedom. Another question was if such a distinction was necessary because of « sectarian deviances » denounced by several parliamentary reports and anti-sects associations. Ultimately, notwithstanding the emergence of a jurisprudential distinction between religious sects and established churches, such a distinction could not prosper without being condemned by the European Court of Human Rights and Fundamental Liberties. In addition the effectiveness of preventive and repressive common law leads one to conclude that such a distinction would be of no use