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Church-State Relations and Secularization [5]

论文作者:www.51lunwen.org论文属性:作业 Assignment登出时间:2014-05-31编辑:lzm点击率:13323

论文字数:6388论文编号:org201405301727222779语种:英语 English地区:中国价格:免费论文

关键词:Church-State RelationsSecularization政教关系世俗化基督教教会

摘要:世俗权力的丧失,深刻地改变了教皇。几个世纪以来,教皇已经不仅是精神领袖,也是罗马和意大利中部的时空领袖。

n world, no single figure can be trusted, and thus all political powers must be checked by the self-interest of others. He advocated a mixture of aristocracy and democracy, a model that would be very influential on political developments in North America.
Calvinists often suffered attacks and persecutions. After the St. Bartholemew’s Day Massacre in France, when Roman Catholics murdered thousands of Protestants, Theodore Beza, Calvin’s most faithful disciple, proclaimed the sovereignty of the people, the right of revolution, and the binding nature of a constitution. Presbyterians in Scotland insisted on mutual responsibilities of the covenant as a way of limiting the powers of the Stuart monarchs. When Mary Stuart accused John Knox of grasping for power, he denied the charge and insisted: “My one aim is that Prince and people alike shall obey God.” (Ernst Troeltsch, The Social Teaching of the Christian Churches, vol. 2, p. 634). The rebellion against King Charles I began in Scotland with the proclamation of the National Covenant. Precisely because covenants spelled out mutual obligations for both ruler and the ruled, they could become the basis for rebellion and revolution when the terms were judged to have been violated. Through reflection on covenants in the Hebrew Bible and on natural law, Calvinists influenced early modern theories of government based upon a social contract and thus relying upon the consent of the governed.

Calvin saw the Gospel as a transformative social power, and there is a militant utopianism in Calvin’s vision of Christianity that would change the world. Geneva was to be the New Jerusalem. Puritans frustrated by the Stuart monarchs in England brought this energy and vision to New England, determined to build the city on the hill to inspire the world. Puritans understood themselves as the new Israelites fleeing slavery and coming to the Promised Land. As in earlier papal and imperial models, there was a negative side to the appropriation of biblical promises. Remembering that the ancient Israelites were instructed to destroy other tribes lest they tempt them to worship other gods, Puritan settlers viewed Native Americans as temptations to sin and sought to exterminate them or, at least, contain them in separate areas, reservations that were called “praying towns” (Richard Slotkin, Regeneration through Violence: The Mythology of the American Frontier 1600-1860, 40-42). When the Puritan Revolution in England failed in 1660, Puritans in America gave up hope for Europe and saw themselves as the millennial people, with a divine mission to convert the world after the failures in Europe.


Secularization and Religious Freedom in North America 在北美的世俗和宗教的自由
Thus far we have seen the major models of church-state relations through the 17th century. Every pre-modern government with which I am familiar looked to religion for a source of legitimation. Emperors, kings, sultans, aristocrats all claimed to rule by the will of God. In China emperors ruled through the Confucian notion of the Mandate of Heaven. Buddhist kings cultivated harmonious relationships with Buddhist monasteries to demonstrate their devotion and piety. All this came under suspicion in early modern Europe.
During the 16th and 17th centuries, European Christians, both Protestant and Catholic, fought a series of bitter and bloody wars of religion. Each 论文英语论文网提供整理,提供论文代写英语论文代写代写论文代写英语论文代写留学生论文代写英文论文留学生论文代写相关核心关键词搜索。
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