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Subject: pastoral-liturgical themes, such as liturgical reform, vernacular language, worship and youth, liturgy and ecumenism. Subjects: historical development of Christian worship; methodology.
Peter Ebenbauer. Wolfgang Weirer. Teresa Berger. Rainer Bucher.
Matthias Rauch. Universities of Erfurt, Prague, Vienna. University of Beer Sheva.
Specialists and historians of Christianity in general find Church History: Studies in Christianity and Culture an international publication regularly cited throughout . All issues of Church History - Euan Cameron, Dana Robert, Jon Sensbach, Andrea Sterk. Church History. Studies in Christianity and Culture. AddThis Sharing.
Remember me. Username Password Remember me Forgot your password? Persecution was often vicious, but, in theory at least, Jews could overcome their stigma through conversion.
Nevertheless, we believe that what is offered here already will help get preparation for the conference off to a meaningful start, and contribute to rethinking mission generally, for the sake of renewed and effective witness to Christ today. If a married Muslim man converts to Christianity and persists in his apostasy, then an Islamic court can unilaterally divorce him from his Muslim wife. Surrey School District No. Conway suggests that the noble death tradition might alleviate some of this tension. The main theme had become dialogue in the pluralistic context. The Stilwellites supported the working-class ethic in the uptown chapels that preferred antiformalism in worship and promoted a primitive, humble simplicity in the 60 In Journeymen for Jesus, Sutton argues a common identity between the Stilwellites and African Methodists. Others joined new parishes, alternatives to Trinity.
What was new about the late nineteenth century's variant of Jew-hatred was its anchoring in the notion of race. Given their racial difference, Jews could never belong to this national community, no matter their strivings for cultural assimilation. This was the first comprehensive study of antisemitism in the EU. Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere could, taking into account the overall context, include, but are not limited to:.
Antisemitism Worldwide General Analysis. Edited by Roni Stauber. Study cited in Sutcliffe, Allen continues to lead government sponsored research on Islamophobia in the UK, and internationally. He defines Islamophobia as. An ideology, similar in theory, function and purpose to racism and other similar phenomena, that sustains and perpetuates negatively evaluated meaning about Muslims and Islam in the contemporary setting in similar ways to that which it has historically, although not necessarily as a continuum, subsequently pertaining, influencing and impacting upon social action, interaction, response and so on, shaping and determining understanding, perceptions and attitudes in the social consensus - the shared languages and conceptual maps - that inform and construct thinking about Muslims and Islam as Other.
As a consequence of this, exclusionary practices - practices that disadvantage, prejudice or discriminate against Muslims and Islam in social, economic and political spheres, including the subjection to violence — are in evidence. For such to be Islamophobia however, an acknowledged 'Muslim' or 'Islamic' element - either explicit or implicit, overtly expressed or covertly hidden, or merely even nuanced through meanings that are 'theological', 'social', 'cultural', 'racial' and so on, that at times never even necessarily name or identify 'Muslims' or 'Islam' - must be present.
Though cumbersome and unwieldy in its definition, Allen arguably advances the analytical purchase of the concept by moving away from definitions that:. How can a highly multi-ethnic religious community that does not share biological descent be the subject of racism? Meer and Modood, , p. What this ignores, however… is that people do not choose to be or not to be born into a Muslim family. Much of this research is based on opinion polls and surveys. Incidents reported that year included: the stabbing of a Muslim man; the beating and and hospitalization of a year-old boy; attempts by drivers to run down Muslim women as they crossed the street; threats to Mosques and Islamic schools; and in Hamilton, not far from Toronto, the firebombing of a Hindu temple that was mistaken for a mosque Zine, For more qualitative research on Islamophobia see Jamil and Perry and Poynting Further qualitative research on Islamophobia in Canada was being conducted by Dr.
Barbara Perry in , including an unpublished at the time year-long study on the rise of incidents of hate-based attacks against Muslims. Thirty-eight percent of the 2, Canadians surveyed said their impression of Islam was negative. A diverse range of later opinion polls and surveys show growing levels of animosity towards Muslims, who were generally perceived to be the least trusted and the most disliked of all religious, ethnic or racial groups among the general Canadian population.
An equivalent phone survey would have a margin of error of 2. People aged gave Muslims the highest rating for trustworthiness, and people over 65 gave Muslims the lowest rating. A November Angus Reid Public Opinion online survey asked 1, randomly selected Canadian adults if Canada is tolerant or intolerant towards nine different groups Angus-Reid, See Appendix 31 for more on findings.
Thirty-six percent called the ban a good idea. The survey of Canadian Muslims took place from November 30, to January 5, , while the general population survey occurred between December 8 and December 30, Adams, Seven percent of the general public believed Muslim Canadians are interested in both integrating and remaining distinct Adams Canada had the second greatest disparity between the opinions of the Muslim community and the general population of all five countries surveyed including France, Germany, Britain and Spain. This survey was based on telephone interviews with a representative sample of 1, Canadians aged 18 and over between November 21 and December 14, The survey sample, stratified to ensure coverage of all 10 provinces, reflects the population by age cohort, gender and community size.
The results from a survey of this size drawn from the population are expected to produce results accurate to within plus or minus 2. Women were also more likely than men to say they had been discriminated against, a trend in part linked to their greater visibility when wearing headscarves hijab or face veils niqab identifying them as Muslim Adams, ; see also Jamil, As a result, previously unquestioned accommodation of religious minorities across the religion spectrum are now being challenged.
Bromberg , , pp. Ethnic and racial tensions were recently shown in a demographically transforming Toronto-area church, where the leadership became divided along racial lines, with newer and more numerous visible minority congregation members claiming discrimination by the older, white church establishment. Systemic faithism can adversely affect both religious and non-religious persons, depending on the context, as discussed in the examples below. Among the most obvious examples of residual Christianity in Ontario are the two statutory holidays organized around the Christian high holy days Christmas and Easter , and public funding in Ontario of Roman Catholic separate schools, but not other religion-based schools.
Some legal scholars argue that the very laws that serve to protect religion and creed — including defining what is protected as such — reflect modern, western, liberal understandings of religion, in particular as shaped by historical liberal Protestant Christianity in Canada.
In many contemporary controversies around religion in the public sphere — for instance those involving Muslims, Jews, Sikhs and non-mainstream Christian minorities - such norms have been, or are perceived to be, violated or threatened. Scholars argue that one consequence of the culturally conditioned way that the law conceives and protects religion and creed is a failure to equitably protect the religious freedom and equality rights of religious minorities whose practices significantly depart from the dominant liberal Protestant norm.
For example, scholars have observed how Aboriginal spirituality can often go unprotected under current freedom of religion laws. This happens when the courts fail to recognize and comprehend Aboriginal expressions of spirituality, many of which blur conventional western distinctions between sacred and profane activity, ritual worship and everyday life, and spirituality and ecology.
Also, Christians who practice their faith in more public and collective ways may find themselves disadvantaged by this dominant understanding of religion in law and society. Some examples of how contemporary law can advantage religious groups and organizations over non-religious ones include granting:. These same privileges and protections are denied to organizations and communities coalescing around non-religious creeds.
Many of these creed communities have a highly non-central and individualistic character, and include beliefs and practices that do not always fit neatly within the terms and definitions of established legal protections for religion, creed or conscience see Section III for more on this challenge. Communities organized around lesser known creeds can also face significant public scepticism and enhanced scrutiny when advancing creed-based human rights claims.
Secularization and the privatizing of religion has been the dominant historical response in Canada post WWII to conflicts between and within various faith traditions. The section also adds clarity to the meaning and interpretation of the secular, in Canada, and its implications for accommodating religion in the public sphere. These core goals include:. These goals can and do conflict with one another.
Existing secular institutional arrangements generally range along a continuum from anti-religious models, which seek to completely remove religion from the public sphere, to liberal and pluralistic models, which are more inclusive of religion in public life. Open models of the secular generally emerged historically in contexts of, and response to, religious pluralism as in Canada, India, USA.
These models tend to be based on liberal pluralist political theories that affirm diversity in general, and thus welcome religion in public space, subject to limitations of non-compulsion and equality of treatment. Appendix 31 talks further about distinctions between these two main contending secular models. Despite popular perceptions to the contrary, the Canadian Constitution itself does not explicitly affirm secularism as an autonomous legal principle, nor require separation of church and state, or state religious neutrality.
The Supreme Court of Canada and British Columbia Court of Appeal decisions both affirmed an inclusive Canadian legal understanding of secular as open to religious expressions in the public sphere. Writing on behalf of the majority, Chief Justice McLachlin wrote:. A secular response that requires witnesses to park their religion at the courtroom door is inconsistent with the jurisprudence and Canadian tradition, and limits freedom of religion where no limit can be justified. However, some debate remains about appropriate limitations on freedom of religion in the public sphere.
However, views vary on where to draw the line on limiting religious practices in the public sphere. Positions tend to range along a continuum from tolerating no religion in public space closed secularism to advocating no limits on expressing and manifesting religion in public space. Neither of these positions are legally tenable in the Canadian legal context, which recognizes that a right to express and practice religion in public exists, albeit subject to limitations and balancing with other competing rights.
And to what extent are these values non-negotiable? One view is that it is just to articulate your own beliefs, defend and advocate for them. People favouring fewer limitations on religion in the public sphere generally acknowledge the need for at least a minimal degree of consensus around shared civic values. For example, this perspective is evident in arguments that because something is public or publically funded, it must exclude religion or religious sensibilities to remain neutral or secular.
In my view, Saunders J. Given this, why, then, should the religiously informed conscience be placed at a public disadvantage or disqualification?
To do so would be to distort liberal principles in an illiberal fashion and would provide only a feeble notion of pluralism. The key is that people will disagree about important issues, and such disagreement, where it does not imperil community living, must be capable of being accommodated at the core of a modern pluralism. However, Canadian legal scholars point out that in the Canadian legal context, where neither neutrality nor secularism operate as autonomous constitutional principles, the duty of neutrality is sourced, in the first instance, in the principle of religious equality and freedom of religion.