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Journal articles on the topic 'State and Church relations'

Author: Grafiati

Published: 11 December 2022

Last updated: 27 January 2023

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1

Minnerath, Roland. "Church/State Relations." Ecumenical Review 50, no. 4 (1998): 430–40. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00361.x.

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2

FILIPOVITCH, Lyudmila. "Church-State relations in Ukraine." European Journal for Church and State Research - Revue européenne des relations Églises-État 5 (January 1, 1998): 173–82. http://dx.doi.org/10.2143/ejcs.5.0.2002821.

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3

Horak, J. "Church-State Relations in Yugoslavia." Journal of Church and State 28, no. 3 (1986): 475–81. http://dx.doi.org/10.1093/jcs/28.3.475.

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4

Ho, Phu Xuan. "Church-State Relations in Vietnam." Transformation: An International Journal of Holistic Mission Studies 6, no. 3 (1989): 21–26. http://dx.doi.org/10.1177/026537888900600304.

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5

Havlíček, Tomáš. "Church-state relations in Czechia." GeoJournal 67, no. 4 (2007): 331–40. http://dx.doi.org/10.1007/s10708-007-9061-4.

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6

Sandberg, Russell, and Norman Doe. "Church-State Relations in Europe." Religion Compass 1, no. 5 (2007): 561–78. http://dx.doi.org/10.1111/j.1749-8171.2007.00040.x.

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7

Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.

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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Cath

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8

Wilson, John F., Thomas Robbins, and Roland Robertson. "Church-State Relations: Tensions and Transitions." Sociological Analysis 49, no. 2 (1988): 187. http://dx.doi.org/10.2307/3711016.

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9

Say, David. "Towards 2000: Church and State Relations." Ecclesiastical Law Journal 2, no. 08 (1991): 152–58. http://dx.doi.org/10.1017/s0956618x00001071.

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Mr Chairman, Vicar General, Worshipful Chancellors, ladies and gentlemen. This is the second time that I have been privileged to address this Society. Three years ago I spoke after a good dinner at Corpus Christi, Cambridge, when members' critical faculties had undoubtedly been dimmed by the College claret! It is quite a different thing to speak to you today on a dull Saturday in the solemn environs of Westminster Cathedral, especially as in 1987 I spoke as a diocesan bishop and today I speak as one of those living in what is euphemistically called “retirement”. It is a demanding way of life i

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Walsh, Mary-Paula, Thomas Robbins, and Roland Robertson. "Church-State Relations: Tensions and Transitions." Journal for the Scientific Study of Religion 27, no. 3 (1988): 458. http://dx.doi.org/10.2307/1387395.

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11

Tereshkevych, H. "STATE REGULATION OF RELATIONS BETWEEN STATE AND CHURCH." Investytsiyi: praktyka ta dosvid, no. 2 (February 5, 2020): 104. http://dx.doi.org/10.32702/2306-6814.2020.2.104.

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12

Mnozhynska, R. "Stanislav Orikhovsky's Views on Church-State Relations." Ukrainian Religious Studies, no. 38 (February 14, 2006): 116–28. http://dx.doi.org/10.32420/2006.38.1729.

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Before talking about the vision of Orikhov's essence of the relationship between the church and the state, one must first determine what the church is about - Catholic or Orthodox. After all, the thinker lived in Poland when there were still strong, even parity positions of both denominations. He himself was brought up in a family where his father was Catholic and his mother was Orthodox. This was reflected in his mentality: he repeatedly publicly stated the benefits of certain tenets of the Orthodox faith. But most of all he settled on the problem of relations between the Catholic Church and

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13

Cleary, E. L. "The Brazilian Catholic Church and Church-State Relations: Nation-Building." Journal of Church and State 39, no. 2 (1997): 253–72. http://dx.doi.org/10.1093/jcs/39.2.253.

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14

Vyhovskyi, Leonid. "POLITICAL AND LEGAL MODEL OF STATE-CHURCH RELATIONS AS THE BASIS OF REGULATION OF RELATIONS BETWEEN THE STATE AND RELIGIOUS ORGANIZATIONS." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 12–16. http://dx.doi.org/10.17721/sophia.2019.13.3.

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The author shows that a specific type of political-legal model of state-church relations plays a decisive role in the process of regulating relations between the state and the church in the historical-legal context, since it determines the content and form of such relationships. It is shown that three primary typological models have formed the basis for relations between the state and the church during the history of the mankind: the unitary model (the state structures are subordinated to the church); the so-called "two swords" model (relations between the state and the church are recognized a

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15

Cox, Noel. "Legal Aspects of Church–State Relations in New Zealand." Journal of Anglican Studies 8, no. 1 (2009): 9–33. http://dx.doi.org/10.1017/s1740355309000205.

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AbstractEven though the church law of the Anglican Church in New Zealand is based upon the consensus of the members of the Church, the laws of the State also have an important part to play. In particular, not only is the Church, as a juridical body, subject to the law of the land, it has also relied upon the State for the enactment of certain laws. This has been necessitated by the evolution of the Church in New Zealand, and is also a legacy of the pre-colonial Church of England. This is also affected by the lack of an indigenous method or style of approach in the exposition of ecclesiastical

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16

Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Ch

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17

VROOM, Hendrik M. "'Church'-state Relations in the Public Square." Studies in Interreligious Dialogue 16, no. 2 (2006): 190–210. http://dx.doi.org/10.2143/sid.16.2.2017808.

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18

Simonov, V. V. "Pandemic and Crisis of Church-State Relations." Federalism, no. 3 (October 3, 2020): 92–109. http://dx.doi.org/10.21686/2073-1051-2020-3-92-109.

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The main objective of the article is to expand the problematic field of church historical research by including an analysis of the influence of external conditions generated by the secular environment (global systemic crisis) on the dynamics and quality of systemic processes within institutional churches in recent times. The systemic crisis, into which the world economy entered at the very beginning of the 21st century (the crisis of the growth model based on over-lending to the economy), combined with standard cyclical crises, produces serious social processes, in particular in the religious

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19

Chan, Shun-hing. "Changing Church-State Relations in Contemporary China." Chinese Sociological Review 45, no. 2 (2012): 65–77. http://dx.doi.org/10.2753/csa2162-0555450204.

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20

Rogers, M. "The Religious Left and Church-State Relations." Journal of Church and State 52, no. 2 (2010): 365–67. http://dx.doi.org/10.1093/jcs/csq076.

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21

Romocea, C. G. "Church-State Relations in Post-1989 Romania." Journal of Church and State 53, no. 2 (2011): 243–77. http://dx.doi.org/10.1093/jcs/csq136.

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22

Pungur, Joseph. "Church‐state relations in the new Hungary." Religion, State and Society 22, no. 4 (1994): 359–66. http://dx.doi.org/10.1080/09637499408431663.

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23

Lin, Yaotang Peter. "The development of Catholic-State relations: harmony or conflict." Asian Education and Development Studies 9, no. 3 (2019): 349–61. http://dx.doi.org/10.1108/aeds-10-2018-0160.

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Purpose The purpose of this paper is to conduct a brief survey on the Catholic Church in Taiwan since its establishment by the Spanish missionaries in 1662 until today on its internal development and external relationship with the government. It is interesting to discover that, mostly, the Church has a harmonious relationship with the government, except a very few cases in which its foreign missionaries following the social teaching of the Church antagonize the government. However, it does not affect the close relationship between the Church and government in Taiwan. Design/methodology/approac

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24

Riedel, Sabine. "Models of Church-State Relations in European Democracies." Journal of Religion in Europe 1, no. 3 (2008): 251–72. http://dx.doi.org/10.1163/187489208x336533.

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AbstractEuropean church-state relations are the result of a long democratisation process. The immigration of the Muslim population during the second part of the twentieth century to Western Europe and the democratic transition of the Eastern European political systems after 1990 raise questions on the importance of religious bodies in the public space and their influence on existing church-state relations. This article analyses whether these developments would continue the traditional separation of church and state or put the clocks back towards a new sacralisation of politics.

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25

Moravčíková, Michaela. "State-Church relations and secular principles in the Slovak Republic." Studia z Prawa Wyznaniowego 17 (December 30, 2014): 47–69. http://dx.doi.org/10.31743/spw.5110.

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The paper deals with the State-church relations and secular principles in Slovakia It focuses on historical background, religious-demografical situation, constitutional and administrative framework, legal principles in terms of defining the State in relation to religion as well as guarantying the right to religious freedom. It focuses on the State-Church legal framework in the field of financing of churches and registration of churches and religious societes, activities of religious organizations in public space, contractual relations between state and churches and Importance of State and reli

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26

Kovalska, Diana. "State and Church: basic models of interaction." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 128–34. http://dx.doi.org/10.52761/2522-1558.2019.14.12.

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The article deals with the problems of state-church relations, analyzes modern models of coexistence of two most important social institutes. Attention is drawn to the principle of separation of the state and the church in the context of a secularization model of state-church relations on the example of Ukraine. It is stated that the definition of the most optimal model for each country is a rather individual phenomenon and depends on many objective factors, but the development of a position of dialogue and peaceful coexistence of the church and the state is a strategic direction of the policy

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27

Klymov, Valeriy. "Transformations of state-church relations in independent Ukraine." Ukrainian Religious Studies, no. 35 (September 9, 2005): 279–99. http://dx.doi.org/10.32420/2005.35.1611.

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The more than thirteen-year co-existence of the Ukrainian state and the Church in the qualitatively new conditions prevailing in the post-Soviet space together with the formation of an independent Ukraine, functioning during this period of state-church relations give reasonably reliable grounds for scientific analysis, a number of generalizations and conclusions regarding the results and conclusions conditions of state policy on religion, church and religious organizations, ensuring in Ukraine the right of everyone to freedom of world view and religion - on the one hand, and repair and optimiz

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28

Vukomanović, Milan. "The Serbian Orthodox Church as a Political Actor in the Aftermath of October 5, 2000." Politics and Religion 1, no. 2 (2008): 237–69. http://dx.doi.org/10.1017/s1755048308000199.

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AbstractThis study tackles the place and role of the Orthodox Church in Serbian society, state, and political life after October 5, 2000. Owing to its present “symphony” with the state, the church now offers a new ideological framework and value-system for state institutions such as the armed forces and public education. This new role of the church is particularly emphasized in the current legislation. One could probably refer to the “etatization” of the Serbian Church, with some negative consequences for non-traditional religious communities. The relations with the Macedonian and Montenegrin

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29

Formicola, Jo Renee. "Catholic Church–State Relations in Transition: The Future." Religions 13, no. 9 (2022): 769. http://dx.doi.org/10.3390/rel13090769.

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30

Hanratty, Dennis M. "Church-State Relations in Mexico in the 1980s." Thought 63, no. 3 (1988): 207–23. http://dx.doi.org/10.5840/thought198863318.

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31

Russell, D. S. "Church/State Relations in the Soviet Union Recollections." Baptist Quarterly 36, no. 1 (1995): 21–28. http://dx.doi.org/10.1080/0005576x.1995.11751962.

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32

Ng, Peter Tze Ming. "Church-State Relations in China: Three Case Studies." International Bulletin of Mission Research 39, no. 2 (2015): 77–80. http://dx.doi.org/10.1177/239693931503900206.

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33

Quayesi-Amakye, Joseph. "Pentecostals and Contemporary Church–State Relations in Ghana." Journal of Church and State 57, no. 4 (2014): 640–57. http://dx.doi.org/10.1093/jcs/csu033.

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34

Codevilla, Giovanni. "Relations between church and state in Russia today ∗." Religion, State and Society 36, no. 2 (2008): 113–38. http://dx.doi.org/10.1080/09637490802013198.

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35

Iheanacho, Valentine Ugochukwu. "The Catholic Church and Prophetic Mission: Transitioning Church-State Relations in Africa." Religions 13, no. 4 (2022): 339. http://dx.doi.org/10.3390/rel13040339.

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The Zimbabwean Catholic Bishops’ Conference issued a pastoral letter on 14 August 2020. Its title, “The March is not Ended”, echoed the words of the late American civil right activist and politician John Robert Lewis. In the introduction, the bishops reminded their fellow citizens that “Peace building and nation-building are never completed tasks. Every generation has to establish national cohesion and peace”. In using the biblical text from Micah 7:1–6 where the prophet denounced corruption and oppression in his own days, the bishops took a swipe at Zimbabwean political leaders. African polit

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36

Sagan, Oleksandr N. "State-confessional relations in their practical expression in Ukraine." Ukrainian Religious Studies, no. 65 (March 22, 2013): 62–74. http://dx.doi.org/10.32420/2013.65.206.

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The position of the state (its leaders and authorities) regarding the Church, the peculiarities of the established state-church relations greatly influence the nature of the development of church institutions and the level of religiousness of the population, as well as ensuring the right of citizens to freedom of conscience. Consequently, the development of a legal democratic Ukraine is impossible without constant attention of state bodies to the issue of guaranteeing freedom of conscience and religion, the state of which is currently dependent on their constitutional and legal regulation and

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37

Batalla, Eric, and Rito Baring. "Church-State Separation and Challenging Issues Concerning Religion." Religions 10, no. 3 (2019): 197. http://dx.doi.org/10.3390/rel10030197.

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In its declaration of principles, the 1987 Philippine Constitution provides for the separation of Church and State. While the principle honors distinctions between temporal and spiritual functions, both Church and State maintain a unique and cooperative relationship geared towards the common good. However, traditional boundaries governing political and religious agency have been crossed during Duterte’s presidency causing a conflict between leaders of government and the Catholic hierarchy. In the process, the conflict has resurfaced issues about the principle of Church-State separation. What a

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38

Papkova, Irina. "Russian Orthodox concordat? Church and state under Medvedev." Nationalities Papers 39, no. 5 (2011): 667–83. http://dx.doi.org/10.1080/00905992.2011.602394.

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The literature on church-state relations in post-Soviet Russia has been slowly but steadily expanding over the past two decades. The period since 2008, however, remains underdeveloped, as existing analysis has focused on specific issues rather than attempting an overview of the larger trends since the above-mentioned changes in the leadership of both institutions. Seeking to address this gap, this article explores the implications of the nearly coincidental changeovers in leadership in the Moscow Patriarchate and the secular state for church-state relations in Russia, both near and long-term.

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39

Bochkov, Pavlo. "STATE-CHURCH RELATIONS IN THE FIELD OF ECONOMY: CONCEPTUALITY AND PROBLEMS." Law Journal of Donbass 77, no. 4 (2021): 60–68. http://dx.doi.org/10.32366/2523-4269-2021-77-4-60-68.

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The article highlights the meaning and legal status of state-church relations, reveals their content and draws attention to the problems that accompany them. Identifies certain aspects of economic relations in the activities of religious organizations and establishes the features of their relationship with the legal policy of the state. Attention is paid to the types of problematic issues of economic activity of representatives of religious organizations and the directions of their elimination are determined. The author's position on the expediency of expanding the clear apparatus of this proc

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40

Ruderer, Stephan. "“Change Direction”: Influencing the National Church through the Vatican during the Pinochet Dictatorship in Chile." Religions 11, no. 11 (2020): 595. http://dx.doi.org/10.3390/rel11110595.

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The relations between the Chilean Church and the dictatorship of Augusto Pinochet (1973–1990) are often characterized as conflictive. After a short period of accommodation and legitimation, the Chilean episcopate started to confront the dictatorship in the name of the poor and persecuted, but never breaking entirely with the regime. This led to a complicated relationship between the Church and the dictatorship, which tried to legitimize authoritarian rule by reference to Christian values and the defense of “Christian civilization”. Much historiography has examined this relation from the point

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41

Gregory, Alan. "Grace and Nation: Coleridge's On the Constitution of Church and State." Journal of Anglican Studies 5, no. 2 (2007): 187–208. http://dx.doi.org/10.1177/1740355307083645.

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ABSTRACTUnderstanding Coleridge's classic work On the Constitution of Church and State requires paying close attention to the system of distinctions and relations he sets up between the state, the ‘national church’, and the ‘Christian church’. The intelligibility of these relations depends finally on Coleridge's Trinitarianism, his doctrine of ‘divine ideas’, and the subtle analogy he draws between the Church of England as both an ‘established’ church of the nation and as a Christian church and the distinction and union of divinity and humanity in Christ. Church and State opens up, in these ‘s

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42

Murray, John Courtney. "The Crisis in Church-State Relationships in the U.S.A." Review of Politics 61, no. 4 (1999): 687–704. http://dx.doi.org/10.1017/s0034670500050579.

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In this memorandum four points will be briefly made.First, a grave danger confronts the Church in the United States, because the Church is the object of a newly intense fear, distrust, and hostility. At the same time a new apostolic opportunity is being offered to the Church, because the Church is now the object of a new interest, curiosity, and sympathy.Second, one great obstacle hinders the Church in coping effectively with the danger confronting her. And the same obstacle also blocks her from making full use of the opportunity offered to her. This obstacle consists in the present state of d

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43

Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of pol

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44

Ryu, Jong Sun. "Religious Freedom, Separation of Church and State, and the Republic : Thomas Jefferson on Church-State Relations." JOURNAL OF INTERNATIONAL RELATIONS 19, no. 1 (2016): 125. http://dx.doi.org/10.15235/jir.2016.06.19.1.125.

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45

ALLEN, DAVID. "THE PEACE CORPS IN US FOREIGN RELATIONS AND CHURCH–STATE POLITICS." Historical Journal 58, no. 1 (2015): 245–73. http://dx.doi.org/10.1017/s0018246x14000363.

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AbstractThis article uses new archival evidence and the growing literature on religion and the foreign relations of the United States to reinterpret the Peace Corps. The religious revival of the 1950s continued into the 1960s, and the Kennedy administration saw ‘spiritual values’ as part of the national interest. Church–state politics and Kennedy's public conception of the role of religion in foreign relations dictated that this aspect of the cold war would change in form. The Peace Corps should, in part, be seen as a continuation of the religious cold war, one that drew on the precedents of m

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46

Bersnak, P. Bracy. "John Courtney Murray, S.J., and the Development of Doctrine." Catholic Social Science Review 27 (2022): 57–68. http://dx.doi.org/10.5840/cssr20222721.

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The writings of John Courtney Murray, S.J., are preoccupied with the problem of reconciling the American experience of religious liberty with Catholic doctrine on relations between Church and state. This essay examines four analytical tools the Jesuit priest applied to problems of Church-state relations: thesis and hypothesis, applying unchanging principles to variable circumstances, the development of doctrine, and historical consciousness. Though he was wary of formulating universal rules, Murray articulated four enduring principles of Church-state relations. These analytical tools and endur

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47

Coffey, Joan L. "Of Catechisms and Sermons: Church-State Relations in France, 1890–1905." Church History 66, no. 1 (1997): 54–66. http://dx.doi.org/10.2307/3169632.

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The years from 1890 to 1905 were tumultuous ones for church-state relations in France. The Third Republic (1870–1940) sought a more secular state while remaining ever mindful that the majority of French were at least nominally Roman Catholic. Anticlericalism became the unifying theme of an otherwise factious government, and a formal separation of church and state took place in 1905. The church in France, for its part, dreamed of reviving its former power and influence. Some in the church looked back and saw the restoration of the monarchy as the way to realize the dream; others worked to estab

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48

Vasin, Maksym. "Terminological aspects of constitutional regulation of church-state relations in Ukraine." Law Review of Kyiv University of Law, no. 1 (April 15, 2020): 83–86. http://dx.doi.org/10.36695/2219-5521.1.2020.15.

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Almost 24 years have passed since the adoption of the Constitution of Ukraine, however, the term «church» remains unclear in the legislation of Ukraine. Simultaneous using the terms «church» and «religious organizations» in some provisions of the Constitution of Ukraine and using only the term «church» in other provisions create the basis for an ambiguous interpretation of the constitutional principle of church-state separation and church-school separation. Such legal uncertainty in practice leads to a violation of the rights of believers in the application of constitutional provisions, in par

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49

Ribić, Biljana. "RELATIONS BETWEEN CHURCH AND STATE IN REPUBLIC OF CROATIA." SECULARISM VERSUS RELIGION 3, no. 2 (2009): 197–207. http://dx.doi.org/10.54561/prj0302197r.

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This article offers an analyze of the relation between the state and the Roman Catholic Church in Croatia in the end of 20th and in the beginning of 21st century and shows how political pluralism and democracy have created conditions for a new, greater and more important role of religion in Croatian society and politics. On the first democratic elections held in spring 1990 important role of the Roman Catholic Church in Croatia was emphasized as well as its influence onto newly formed political parties and their voters alike. The approach which is in particular adopted in this article is a com

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50

Grudina, T. N. "State-confessional relations in Russia: trends and prospects." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 1 (2021): 156–72. http://dx.doi.org/10.24290/1029-3736-2021-27-1-157-172.

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The article deals with current problems of the development of stateconfessional relations in modern Russia, as well as analyzes individual historical stages that directly determined the main directions in the interaction between the institutions of the Church and the state. The author highlights the key areas of relations between the Church and the state in modern conditions, and notes the difficulties in spreading the religious worldview. The article identifies the challenges and threats that arise in the conditions of functioning of stateconfessional relations, as well as considers the posit

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