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“A Refugee Pastor in a Refugee Church”

Refugee-Refugee Hosting in a Faith-Based Context

Karen Lauterbach

churches in Kampala. Upon arrival, they asked for directions to one of these churches, where they were soon welcomed by a pastor. They spent their first night in the church itself and the following nights in the pastor's house. After a few days, and with

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Scandal of the Church, Prison of the Soul

The Problem of Bad Custom in Twelfth- and Thirteenth-Century Canon Law and Practice

Anthony Perron

In one of his longest and last works, a commentary on the Psalms, the Augustinian reformer Gerhoh of Reichersberg (d. 1169) took aim at those within the church who showed themselves to be enemies of God. Juxtaposing pairs of exemplary and vicious

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Contribution to a Debate

'On the Separation of the Churches and the State'

Émile Durkheim

This is the first English translation of Durkheim's contribution to an important debate on the separation of church and state (1905) - in the course of which he remarked, to an outburst from those present, that 'From a sociological point of view, the Church is a monstrosity'. The translation comes with an introduction and editorial notes by W. S. F. Pickering, explaining the background to the debate, identifying the participants, and recommending some of the many books and articles on the issue.

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Separating Church and State

The Atlantic Divide

James Q. Whitman

Americans commonly believe that their country is unique in its commitment to the separation of church and state. Yet by the European measure, the American separation of church and state looks strikingly weak, since Americans permit religious rhetoric to permeate their politics and even cite the Bible in court. In light of these striking differences, this article argues that it is wrong to imagine that there is some single correct measure of the separation of church and state. Instead, northern continental Europe and the United States have evolved two different patterns, whose historical roots reach back into the Middle Ages. In northern continental Europe, unlike the United States, historic church functions have been absorbed by the state. The consequences of this historic divergence extend beyond familiar questions of the freedom of religious expression, touching on matters as diverse as welfare policy and criminal law.

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Valentine Zuber

The comparative history of secularization in France and in Geneva can shed fresh light on the separation of church and state in France in 1905 and in Geneva in 1907. Similarities in the timing of events and in the laws of separation in these two settings mask sharp differences in how laïcité was understood and how it was interpreted politically. The establishment of laïcité had neither the same causes nor the same political effects in France and Geneva. Nevertheless, as two examples of "total" laïcisation, the French and Genevan separations of church and state raised the same question about religious liberty and its safeguard by the state. Should a state that is "separate from religion" play an active role protecting the liberty of the different denominations in its territory, or should it uphold a prudent and distanced neutrality?

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Shakespeare's Church and the Pilgrim Fathers

Commemorating Plymouth Rock in Stratford

Clara Calvo

The presence of Americans and American interests in Stratford-upon-Avon, England, stretches beyond the Shakespeare Memorial Fountain in Market Square. In the course of mapping this presence, this article reveals how the bond between America and Stratford, mostly forged by Victorian and Edwardian visitors and benefactors, rests on contradictory, ambivalent symbols. As so often happens in rites of remembrance, in which the commemorators often commemorate themselves, American presence in Stratford celebrates Shakespeare and asserts national identity at the same time. American commemoration of Shakespeare in Stratford works in two opposite directions, strengthening bonds with Shakespeare's England while simultaneously asserting self-determination and memorialising independence from the nation that gave birth to Shakespeare. While exploring these issues, this article unpacks the links between one of Stratford's iconic tourist destinations (Holy Trinity Church) and one of America's foundational myths, Plymouth Rock, which are jointly construed as sites of remembrance and symbols of origin in a late-Victorian stained glass window erected with money from American donors in Shakespeare's church. By arguing that the link between Shakespeare's Stratford and the Pilgrim's Rock is possible through the erasure of historical evidence, this article shows how communities remember and how communities choose to forget.

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Oneness and ‘the church in Taiwan’

Anthropology Is Possible without Relations but Not without Things

Gareth Paul Breen

attainment might be desirable. Before unfolding this argument further, I turn now to the ethnographic material that will form the basis of the analyses that follow. Ethnography Part 1: ‘the church’ In the early 1920s on an island in the Min River

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Between Holy Church and Holy Human Rights

Life Stories of the Romanian LGBTQ+ Community after 1989 until Romanian Accession to the European Union

Ioana Zamfir

Timișoara, Roma nia. When they are finally released—largely with the help of international nongovernmental organizations (NGOs), such as Human Rights Watch—they try to maintain their relationship. Marian, however, resorts to the Romanian Orthodox Church as

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Alberto Melloni

Arturo Carlo Jemolo wrote Church and State during the Last Hundred

Years in 1948. Jemolo, an insightful scholar of a relationship

that has been scrutinized from all angles, continually updated his

“long-seller,” publishing fresh editions at various points. It was even

reprinted after his death. By this time, historiographical knowledge

of the single segments of that experience had increased in significant

ways. Yet there is one reason in particular that explains this book’s

resistance to both the progress of time and advances in research and

illustrates why it still deserves our attention today. Jemolo had intuited

the broad chronological dimension that was and still remains

indispensable in order to understand the relationship between

church and state in Italy. If we did not precisely place the phenomena

on a wide parabola, we would, in fact, risk confusing episodes

with tendencies, outcomes with processes—and, in the end, become

prisoners (if I may pun on the subtitle of the newspaper Osservatore

Romano) of a “political and religious daily” life in which the ephemeral

becomes memorable, and vice versa.

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Zvi Jonathan Kaplan

The Dreyfus Affair evolved into a vital symbol for the proponents of the separation of church and state. While the clerical anti-Dreyfusards turned the arrest and conviction of Alfred Dreyfus into an attack on both Jews and the Republic, the anticlerical Dreyfusards successfully used the Dreyfus Affair to achieve their political objectives. While for practical purposes Jewish leaders were more aligned with the anticlerical camp, they did not enthusiastically welcome the law on separation. If one applies the label “Dreyfusard” to those who cloaked their anticlericalism in their battle to rehabilitate Dreyfus, then the representatives of French Jewry, who did not have a radical position to cloak, were not genuine Dreyfusards. They were not driven by ideology but rather by pragmatic political and social considerations resulting from the rise of anti-Semitism emanating from clerical corners. For Jewish leaders, separation was a byproduct of the Affair. For the anticlerical Dreyfusards, separation was the goal.