Sentences with phrase «church as a public institution»

The man who should have succeeded Tikhon, Metropolitan Kirill (Smirnov), was outraged by Sergi's willingness to subject the Church to a godless state in a futile effort to save the Church as a public institution.

By 1941, Stalin had nearly succeeded in eliminating the Church as a public institution.

Not exact matches

It does apply to church - affiliated institutions such as hospitals and charities that serve the general public.

The question of Catholic institutions like Notre Dame — their odd relation to the Church and their peculiar relation to the nation — is already pressing on us, and it requires no great leap to predict that, over the next decade, this question will dominate the public stage as the central Catholic problem of our time: the locus of media attention and the flashpoint for the arguments of Catholics with one another.

Well before that, we will see increasing legislation, taxation, and state licensing directed, in the name of gay rights, against church halls and schools and charities: all the Catholic institutions that can be identified as offering some kind of public access and accommodation.

Over the course of a few years, there would be an erosion of the Church's public presence, as Catholic institutions find themselves burdened by fines and unable to offer health coverage.

I propose that in this particular issue, where the church has had a marvellous opportunity to project itself into the public sphere as an institution that can be trusted, and to proclaim in deed the gospel of justice and restoration, the church's actions have contradicted its gospel message.

By stepping away from public education it also freed me from needing a church that imparts teachings to my children... I don't need a church for that yet I can see why people would want or need that if they think that only an institution such as a church can do that.

Both Kavanagh and Jesuit theologian John Baldovin have shown how early Christian worship was a highly civic affair, just as the Church itself was from the beginning a public, urban institution.

A few paragraphs later Cardinal Dulles laments that «the greatest threat to religion, in my estimation, is the kind of secularism that would exclude religion from the public forum and that treats churches as purely private institutions that have no rightful influence on legislation, public policy, and other dimensions of public life.»

There is some difference as to the topics which test the extent of academic freedom in public, private, and church institutions.

The people who built liberal Protestant institutions such as national mission agencies, local churches, colleges, universities, social reform agencies and public libraries in the rural heartland were people secure in their social position who assumed a leadership role in society and whose sense of social responsibility was born of religious conviction.

In its first statement of principles, the AAUP declared that schools run by churches or by businesses as agencies for propagandizing a particular philosophy were free to do so, but that they should not pretend to be public institutions.

This dilemma is well illustrated in Protestant institutions of higher learning which, as we have seen, typically aspired to be public institutions as well as church institutions, pursuing the laudable goal of serving the public as well as their own people.

Thus the G.I. Bill, the Public Facilities Act, the National Defense Education Act, and the various forms of student aid initiated in the 1960s — BEOGs, SEOGs, Work - Study, Pell grants, etc. — have subsidized the survival of many colleges and universities, but inexorably they have served as well to make the grantee institutions more anxious to observe the laws and regulations of the State than the strictures of the Church whose sponsorship is, by comparison, so intangible.

Though Whitehead sees the church as one of several civil institutions that could strengthen families, she is not much interested in the church's potential role as a source of ethical reflection and public - policy recommendations.

Implicit in the doctrine of church - state separation that the Supreme Court enforced in this case is the assumption that religious symbols such as the yarmulke, while appropriate for private religious devotion in home or synagogue, have no legitimate place in any public institution.

Chicago Children's Museum offers two - hour field trips to a variety of community - based organizations and educational institutions, such as public and private schools, daycares, preschools, day camps, community facilities, charitable organizations, and church / religious groups.