Church and State

I had never before received a refusal to a reprint request. Obviously, 1 could easily have copied Dr. Joyce s article from library issues of the journal. However, this violation of the customs of scientific courtesy seemed a bit like a violation of separation between church and state. ... 

Shortly after 1885 she was to become still more notorious as a strike leader and union organiser - anathema to the conventional and conservative in both church and state. But by 1893 she had cut completely loose from her rebellious and sensational past and had embarked upon her even more rebellious and sensational future. She was to become the successor to the fantastic Madame Helena Petrovna Blavatsky and the international president of the stormy and mystical Theosophical Society. Later, in India, she would be a conspicuous and idolised religious, educational, and political leader one-time president of the Indian National Congress and an admired older friend and example to Mohanadas Gandhi whose eventual break with her over the best methods of achieving Indian independence led to his fame and martyrdom and her eclipse. 

A Hnal problem for this proposal is created by corporate property, for example church and state land. The managers of such property form a dass, but not by virtue of property-ownership, since in a real sense the property belongs to the corporation rather than to any individual or in dividuals. As argued later, they form a class by virtue of their power to dedde how the factors of production shall be used, that is by their ability to issue legitimate commands. Their command over property emerges as a result of attaining a certain class position, and is not a prior fact explaining their class membership. 

With the separation of Church and State, the Enlightenment served as catalyst, more than 200 years ago, for a step in the right direction. Every democratic country today grants their citizens legal protection to decide freely and without any brutal adverse consequences their relation to Church and God. Nevertheless, the spirit of education, imbued with traditional myths, did not change radically. 

Should the state assume responsibiUty for providing health care, as it used to assume responsibility for providing reUgious care (a responsibility it still assumes in many parts of the world, even in some societies where church and state are in principle separated, for example Germany and Switzerland) ... 

The Founders sought to protect the American people from the religious tyranny of the state, regardless of the religion. They did not anticipate, and could not have anticipated, that one day medicine would become a religion and that an alliance between medicine and the state would then threaten personal liberty and responsibility exactly as they had been threatened by an alliance between church and state. 

Inasmuch as the ideology that now threatens individual liberties is not religious but medical, the individual needs protection not from priests but from physicians. Logic thus dictates—however much expediency and common sense make this seem absurd— that the traditional constitutional protections from oppression by a State-recognized and supported Church be extended to protections from oppression by a State-recognized and supported Medicine. The justification now for a separation of Medicine and State is similar to that which obtained formerly for a separation of Church and State. 

Alfred Dreyfus, a Jewish officer of the French General Staff, is accused and convicted of espionage for Germany. Anti-Semitism sweeps France. In 1898, Emile Zola publishes yAccuse, his denunciation of Dreyfus s false conviction he is tried for calumny of the army, is convicted, and flees to England. In 1906—a year after Church and State are separated in France—Dreyfus s sentence is annulled and he is acquitted of all charges. 

Men who believed in witchcraft created witches by ascribing this role to others, and sometimes even to themselves. In this way they literally manufactured witches whose existence as social objects then proved the reality of witchcraft. To claim that witchcraft and witches did not exist does not mean, of course, that the personal conduct exhibited by alleged witches or the social disturbances attributed to them did not exist. In the days of the witch-hunts, there were, indeed, people who disturbed or upset others—for example, men whose religious beliefs and practices differed from those of the majority, or women who, as midwives, assisted at the delivery of stillborn infants. Such men and women were often accused of witchcraft and persecuted as witches. The point is that these witches did not choose the role of witch they were defined and treated as witches against their will in short, the role was ascribed to them. As far as the accused witches were concerned—they would have elected, had they been given a choice, to be left alone by the holders of Church and State power. 

Oregon s attorney general stated, however, that the municipality was unconstitutional because it did not separate church and state. To outmaneuver the attorney... 

To the Danbury Baptist Association, Jan. i, 1802 Religion is a matter which lies solely between man and his God. . . [and] the legislative powers of government reach actions only. . . thus building a wall of separation between church and State. ... 

Callender, James, xxi Carey, Mathew, 400 Carr, Peter (nephew), 243, 252 Carrington, Edward, 152, 363 Carroll, Bishop, 536 Carroll, Charles, 449, 518 Cartwright, Major John, 382 Cato, 206, 225-6, 478 Chastellux, General, 7, 515 Cherokees, 144 Chipman, 203, 274 Choctaw Nation, 527 Christianity, 43, 50-1, 281-2 Bible as a classical text, 254-5 as ethical system compared to classics, 265-70, 3 3- 6, 401-4 church and state, separation of, 172, 397-8... 

Dodaro, R., Church and State , in Augustine through the Ages An Encyclopedia, ed. A. Fitzgerald (Grand Rapids, Mich., 1999), 176-84. 

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