Download e-book for iPad: God and Government: Twenty-Five Years of Fighting for by Barry W. Lynn

By Barry W. Lynn

ISBN-10: 1633880257

ISBN-13: 9781633880252

A crucial participant in each significant church-state-separation conflict for many years, the Rev. Barry W. Lynn is familiar with the complexities of this divisive factor like few others. As a long-time activist, a civil rights legal professional, and an ordained minister within the United Church of Christ, he deals a distinct point of view and a wealth of expertise on church-state controversies. during this full of life publication, he has compiled his writings from a number of assets to discover extensive the numerous methods spiritual extremists have tried to erode person liberties.

The themes diversity from publicly-promoted prayer to efforts to undermine public schooling and substitute it with taxpayer-subsidized vouchers for spiritual colleges, interfering with end-of-life and reproductive rights, censorship, and belligerence directed opposed to nonbelievers and minorities.

Lynn concludes that the last word aim of those extremist forces--consisting often of the Protestant non secular correct and the Roman Catholic hierarchy--is the construction of a company theocracy, a decidedly undemocratic procedure of presidency during which nonconservative Christians, in addition to humanist, feminists, and the LGBTQ neighborhood, are relegated to second-class prestige in America.

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Additional info for God and Government: Twenty-Five Years of Fighting for Equality, Secularism, and Freedom of Conscience

Sample text

Brown 1967, 236-38) Isn't Geertz's formula too simple to accommodate the force of this religious symbolism? Note that here it is not mere symbols that implant true Christian dispositions, but power-ranging all the way from laws (imperial and ecclesiastical) and other sanctions (hellfire, death, salvation, good repute, peace) to the disciplinary activities of social institutions (family, school, city, church) and of human bodies (fasting, prayer, obedience, penance). Augustine was quite clear that power, the effect of an entire network of motivated practices, assumes a religious form because of the end to which it is directed, for human events are the instruments of God.

19 Lucy Mair spoke unapologetically of the effects of Euro17. E. B. Tylor (1893, Sos) delineated the region to which orientalists and anthropologists primarily applied themselves: "In the large definition adopted by this Congress, the Oriental world reaches its extreme limits. It embraces the continent of Asia, stretching through Egypt over Africa, and into Europe over Turkey and Greece, while extending in the far East from group to group of ocean islands, where Indonesia, Melanesia, Micronesia, and Polynesia lead on to the continent of Australia and its outlier, Tasmania.

It is part of my basic argument that socially identifiable forms, preconditions, and effects of what was regarded as religion in the medieval Christian epoch were quite different from those so considered in modern society. I want to get at this well-known fact while trying to avoid a simple nominalism. What we call religious power was differently distributed and had a different thrust. There were different ways in which it created and worked through legal institutions, different selves that it shaped and responded to, and different categories of knowledge which it authorized and made available.

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God and Government: Twenty-Five Years of Fighting for Equality, Secularism, and Freedom of Conscience by Barry W. Lynn


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