Sentences with phrase «of civil religion from»

I would disagree with Marty — I think Senator Hatfield's remarks were not an expression of prophetic civil religion but rather a criticism of civil religion from the standpoint of a vigorous evangelical Protestant witness.

Not exact matches

Presidential oratory provides much of the supporting evidence for McDougall's ideas about civil religion, from President William McKinley's implication that the United States had not so much conquered Cubans as it had ministered to them («Are we not made better for the effort and sacrifice, and are not those we serve lifted up and blessed?»)

«Well aware that the opinions and belief of men depend not on their own will, but follow involuntarily the evidence proposed to their minds; that Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to influence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion, who being lord both of body and mind, yet chose not to propagate it by coercions on either, as was in his Almighty power to do, but to extend it by its influence on reason alone; that the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time.»

Because, according to Don Paolo, Christmas is now «a fairy tale from the nativity scene with lullabies and bagpipes, the exclusive support of a capitalist and consumerist economy, transforming the whole of Christianity into civil religion.»

But returning to Seligman's main methodological premise, the question arises as to whether he has too quickly excluded religion from any significant role in the support of civil society as an ideal or, even more important, as reality.

To put it — for the sake of argument — a bit too simply: there have been behind the civil religion from the beginning two great structures of interpretation, the one I shall call biblical, the other utilitarian.

Conflict, explicit or implicit, over the deeper meaning of the civil religion has been endemic from the beginning.

Roger Williams, for example, for all his insistence on the separation of church and state, believed that such general religion was essential for what he called «government and order in families, towns, etc.» Such general religion is, he believed, «written in the hearts of all mankind, yea, even in pagans,» and consists in belief in God, in the afterlife, and in divine punishments.2 Benjamin Franklin for all his differences from Roger Williams believed essentially the same thing, as indicated in the quotation from his autobiography in my original article on civil religion.

In turning from nondenominational civil religion to particular religious movements, the author describes contemporary «gospels» of wealth, relativism, cynicism, and partisan politics as new departures from an otherwise orthodox past.

We Americans, religious and secular both, have powerful fundamental views about religion that put radical Islam in a certain context, one that prevents us from understanding how unlike other American religious expressions it is — and how much of a threat it is to the civil order.

Extrapolating from Robert Bellah's division of American sacred and secular myths, Robert Wuthnow describes and contrasts what he calls our biblical civil religion and our Enlightenment - based moral and political philosophies.

The mere fact that this law is applicable also to Jams, Buddhists and Sikhs clearly shows that from the beginning it should have been called Civil Code rather than Hindu Code» He adds, that it is not based on any Hindu Scriptures but on «modern concepts and progressive values and is applicable to all citizens irrespective of religion».

As far as living separately from Christians, I do not see a reason for that - however, I wish that they would just get religion out of civil society where it does not belong.

«Our country should be preserved from the dreadful evil of becoming enemies to the religion of the Gospel, which I have no doubt, but would be the introduction of the dissolution of government and the bonds of civil society.»

I have benefited from other efforts to classify civil religions, especially John A. Coleman, «Civil Religion,» Sociological Analysis, 31 (Summer1970), pp. 67 - 77, and Martin E. Marty, «Two Kinds of Two Kinds of Civil Religion,» in R. E. Richey and D. G. Jones, eds., American Civil Religion (New York: Harper & Row, 1974), although some of their distinctions are not incorporated in my typocivil religions, especially John A. Coleman, «Civil Religion,» Sociological Analysis, 31 (Summer1970), pp. 67 - 77, and Martin E. Marty, «Two Kinds of Two Kinds of Civil Religion,» in R. E. Richey and D. G. Jones, eds., American Civil Religion (New York: Harper & Row, 1974), although some of their distinctions are not incorporated in my typoCivil Religion,» Sociological Analysis, 31 (Summer1970), pp. 67 - 77, and Martin E. Marty, «Two Kinds of Two Kinds of Civil Religion,» in R. E. Richey and D. G. Jones, eds., American Civil Religion (New York: Harper & Row, 1974), although some of their distinctions are not incorporated in my typoCivil Religion,» in R. E. Richey and D. G. Jones, eds., American Civil Religion (New York: Harper & Row, 1974), although some of their distinctions are not incorporated in my typoCivil Religion (New York: Harper & Row, 1974), although some of their distinctions are not incorporated in my typology.

«1 Such word choice suggests a dash of reality or a sprinkling of cynicism is all that is required to keep Americans from having a civil religion or at least believing in it.

«17 Toward this end Sierra even drew up a list of American «saints,» which included Washington and Lincoln from the north, Bolivar and Marti from the south, and Hidalgo and Juárez from Mexico.18 This group who controlled public education during the decades prior to the revolution clearly wanted to create a civil religion.

Civil religion — or, stated from one perspective, that liturgy which gives form to the parochial gods of nationalism and capitalism — is a profound threat to the human personality, Harrington believes.

Such local groups are often deeply implicated in the piety of the state, but nonetheless each congregation retains a culture distinguishable from the pattern of the civil religion.

Another reason to for Americans to embrace the political wisdom of our Founders in prohibiting the establishment of a civil religion, especially with the challenge of theocratic fundamentalism coming from many Red State Christians.

Representative spokesmen for the civil religion have tended to be selected from the ranks of politicians, particularly American presidents.

In that influential article Bellah argued «that there actually exists alongside of and rather clearly differentiated from the churches an elaborate and well institutionalized civil religion in America.»

I shall turn from external speculation and from the introduction of tendentious terms like «civil religion» to the way the tradition has understood itself.

From the point of view of the legal regime, however, any further elaboration of religious symbolism beyond that of the formal and marginal civil religion was purely private.

Representatives of CSW met with religious communities and civil society in Jakarta, West Java, Central Java and North Sumatra, including representatives from the Ahmadiyya and Christian communities, and Parmalim traditional religion.

The sense in which the pre - or sub-Christian religions are civil religions is somewhat different and necessitates the application of still another concept, adapted from the language of music, of the «religious ground base.»

The lack of a revolutionary experience, the long history of special ties of English Canadians with England and English symbols of civil religion, and the existence of a large province that is linguistically, ethnically, and religiously distinct from the rest of Canada — all these conditions have militated against not only the emergence of a Canadian civil religion but of any very clearly defined sense of national identity.

It does seem, however, from Chapters 3 and 4, that we take the differentiated civil religion as at least a hypothetical norm for modern society and seek to explain the conditions that may block its emergence in the case of such societies as Mexico and Italy.

In dealing with the religious dimension of American political life I borrowed the notion of «civil religion» from Rousseau and showed the extent to which a rather articulated set of religious beliefs and practices had grown up in the American polity that was independent from though not necessarily hostile to the various church religions that flourish in America.9 In applying the notion to Italy it becomes important to realize that all five religions are civil religions.

In the face of such a powerful attack from the point of view of modern egalitarian ideology it is a thankless task to defend the hierarchical aspect of Japanese civil religion, and I will not attempt to do so.

Another period of conscious concern for matters of civil religion extends from the later Sengoku period in the sixteenth century to the early Tokugawa period in the seventeenth century.

Among them were pantheism and the positions that human reason is the sole arbiter of truth and falsehood and good and evil; that Christian faith contradicts reason; that Christ is a myth; that philosophy must be treated without reference to supernatural revelation; that every man is free to embrace the religion which, guided by the light of reason, he believes to be true; that Protestantism is another form of the Christian religion in which it is possible to be as pleasing to God as in the Catholic Church; that the civil power can determine the limits within which the Catholic Church may exercise authority; that Roman Pontiffs and Ecumenical Councils have erred in defining matters of faith and morals; that the Church does not have direct or indirect temporal power or the right to invoke force; that in a conflict between Church and State the civil law should prevail; that the civil power has the right to appoint and depose bishops; that the entire direction of public schools in which the youth of Christian states are educated must be by the civil power; that the Church should be separated from the State and the State from the Church; that moral laws do not need divine sanction; that it is permissible to rebel against legitimate princes; that a civil contract may among Christians constitute true marriage; that the Catholic religion should no longer be the religion of the State to the exclusion of all other forms of worship; and «that the Roman Pontiff can and should reconcile himself to and agree with progress, liberalism and modern civilization.»

The use of such expressions as «a private matter» and «between God and me» suggests that his Catholicism, however sincere, has been considerably attenuated by Canada's civil religion, which, following Jean - Jacques Rousseau's, will brook no dissent, particularly from those whose faith entails obedience to something beyond the socially - sanctioned quest for autonomy.

They invoked God in their civil assemblies, called upon their chosen teachers of religion for counsel from the Bible, and recognized its precepts as the law of their public conduct.

The autonomous person, liberated from the constraints of the past and free perhaps even from the stigma of social disapproval of his chosen lifestyle, has become the new god of the Canadian civil religion, almost totally eclipsing whatever communitarian elements have managed to survive the cultural shifts of recent decades.

This changing role of cults — from the haven of a few eccentrics to a real threat to core American values — is possible because the American civil religion has itself been made precarious by trivialization and corruption.

From at least Daniel Boorstin and Sidney E. Mead on, scholars have seen the leaders of the American Enlightenment — the religion of the republic that animates present - day civil or public religion — as being advocates of some sort of primitivism.

Because the mode of that engagement heretofore has been dictated by imperatives from the general culture rather than Jewish tradition, Judaism has acquired the cast of a civil religion.

The Civil Rights Act of 1964 forbids public accommodations such as restaurants from discriminating based on race, color, religion, sex or national origin.

The film tells the story of young refugees from Sudan caught in the middle of a civil war over religion and resources in the late 1980s.

(2) signed by an individual, or his parent, to the effect that he has been denied admission to or not permitted to continue in attendance at a public college by reason of race, color, religion, or national origin, and the Attorney General believes the complaint is meritorious and certifies that the signer or signers of such complaint are unable, in his judgment, to initiate and maintain appropriate legal proceedings for relief and that the institution of an action will materially further the orderly achievement of desegregation in public education, the Attorney General is authorized, after giving notice of such complaint to the appropriate school board or college authority and after certifying that he is satisfied that such board or authority has had a reasonable time to adjust the conditions alleged in such complaint, to institute for or in the name of the United States a civil action in any appropriate district court of the United States against such parties and for such relief as may be appropriate, and such court shall have and shall exercise jurisdiction of proceedings instituted pursuant to this section, provided that nothing herein shall empower any official or court of the United States to issue any order seeking to achieve a racial balance in any school by requiring the transportation of pupils or students from one school to another or one school district to another in order to achieve such racial balance, or otherwise enlarge the existing power of the court to insure compliance with constitutional standards.

The Fair Housing Act (1968)-- A part of the historic Civil Rights Act of 1968, the Fair Housing Act forbid sellers and landlords from discriminating against prospective renters and buyers based on protected class characteristics such as race, sex, marital status, national origin, religion and others.

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Despite Islam being the majority religion in the country, the divide between Mosque and State is sternly enforced: all state employees including teachers and civil servants are strictly forbidden from wearing religious symbols (most noticeably the headscarf); alcohol is not as freely available as it is elsewhere in Europe, but beer and raki (a popular anise - flavored apéritif in Turkey) are still served in many restaurants and cafés, especially in the western part of the country.

[UPDATED 3:45 p.m. below — response from publisher] Matthew LaClair, a high school senior in Kearny, N.J., had already gained fame as something of a one - man American Civil Liberties Union for pointing out intrusions of religion into the classroom.

Protect clients from being treated differently on the basis of their race, gender, national origin, religion, disability, or sexual orientation; Best Lawyers 2018 «Lawyer of the Year» for Civil Rights Law; selected for inclusion in The Best Lawyers in America in the field of Civil Rights; ranked Tier 1 Baltimore in the area of Civil Rights Law in the Best Law Firms list.

Title VII of the Civil Rights Act of 1964 prohibits an employer from taking these actions against an employee based on the employee's race, national origin, gender or religion:

Title VII of the Civil Rights Act of 1964 (Title VII), which prohibits employment discrimination based on race, color, religion, sex, or national origin; the Equal Pay Act of 1963 (EPA), which protects men and women who perform substantially equal work in the same establishment from sex - based wage discrimination; the Age Discrimination in Employment Act of 1967 (ADEA), which protects individuals who are 40 years of age or older; Title I and Title V of the Americans with Disabilities Act of 1990, as amended (ADA), which prohibit employment discrimination against qualified individuals with disabilities in the private sector, and in state and local governments; Sections 501 and 505 of the Rehabilitation Act of 1973, which prohibit discrimination against qualified individuals with disabilities who work in the federal government; Title II of the Genetic Information Nondiscrimination Act of 2008 (GINA), which prohibits employment discrimination based on genetic information about an applicant, employee, or former employee; and the Civil Rights Act of 1991, which, among other things, provides monetary damages in cases of intentional employment discrimination.

For instance, Title VII of the Civil Rights Act of 1964 protects workers from employment discrimination on the basis of race, color, national origin, sex, or religion.

Loyola High School v. Quebec (Attorney General) 2015 SCC 12 Administrative Law — Civil Rights Summary: As part of the mandatory core curriculum in schools across Quebec, the Minister of Education, Recreation and Sports required a Program on Ethics and Religious Culture (ERC), which taught about the beliefs and ethics of different world religions from a neutral and objective perspective.