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By Zsolt Enyedi, John T.S. Madeley
This quantity represents an try out in integrating quite a lot of theoretically proper matters into the id and research of church-state styles. each one bankruptcy makes a speciality of the research of a specific subject and its position in shaping, and/or being formed by means of, church-state family.
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Additional info for Church and State in Contemporary Europe: Church and State in Europe
The aspects listed are among the stock headings to be found in the 15 country entries in G. ), Church and State in the European Union (Baden-Baden: Nomos 1996). 3. Martin, A General Theory of Secularization (Oxford: Blackwell 1978). 4. The term ‘church-state relations’ includes, of course, attention to denominations, sects and cults, as well as churches, and has an important bearing on many questions of individual human rights. 5. Daalder. ), Comparative European Politics: The Story of a Profession (London: Pinter 1997).
88. 11. The West-East axis/dimension/gradient in Rokkan’s conceptual map was derived from his re-analysis of the work of Barrington-Moore, Perry Anderson, Immanuel Wallerstein and William McNeill and refers in different versions to political-structural, economic and even military factors. 12. 125–54. 13. 20–23. 14. Johnson, World Christian Encyclopedia: A Comparative Survey of Churches and Religions AD 30–AD 2200 (New York: Oxford University Press 2001). 15. 27. 16. 93. 17. Finland is not included here as the Orthodox community, although it is still represented in the country’s second established church, is—and almost always has been, extremely small in size.
Almost all versions of Christianity, whether churchly or not, share with the other monotheistic religions a commitment to preserving an original deposit of faith and practice, however much changing conditions in the world call for interpretative responses. While the commitment might be common, the nature of the responses varies and these have a tendency to take institutional form. 25 His text also provides a useful summary of the principal differences between these paradigms; for example, on the basis of his account it is possible to generate a table illustrating contrasts between the Eastern Orthodox (or Byzantine) and the Western Catholic church traditions (see Figure 2).