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The Sharia does not separate church and state.

Hadaway, Marler, and Mark Chaves counted the number of people attending four Protestant churches in Ashtabula County, OH, and in 18 Roman Catholic dioceses throughout the U.S. In their 1993 report they stated that actual attendance was only about half of the level reported in public opinion surveys: 20% vs. 40% for Protestants, and 28% vs. 50% for Roman Catholics. 1,11

They later returned to Ashtabula County to measure attendance by Roman Catholics. They physically counted the number of attendees at each mass over several months. They concluded that 24% of Catholics in he county actually attended mass. They then polled residents of the county by telephone. 51% of Roman Catholic respondents said that they had attended church during the previous week. Apparently, most were lying.

Later in 1993, Jay Demerath of the University of Massachusetts referred to the gap between poll results and reality. He said: ""1

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Indeed, he was so far from feeling hatred and suspicion toward even the more zealous Lutherans that, whenever the regular Lutheran clergyman could not preach in Mehlau, he usually substituted a Lutheran [of theology] from nearby Wittenberg, and afterward invited him for lunch, and treated him very kindly. I also remember, that on this occasion I met for the first time the Stoltz, (who subsequently displayed his Wittenberg zealotry against Brenneisen’s treatise on the in two orthodox publications in 1697). In fact I learned from his sermon and from the conversation with him over lunch that he was more than anybody worthy to be incorporated into the holy order of heretic-mongers []. Now (to return to the topic) since a Calvinist nobleman and state minister in Anhalt does not scruple to attend services in the Lutheran church of his village, so it also seems to me that the Lutheran nobleman seeking our opinion would have done well, if he had not allowed himself to be incited by others, to cover up his obstinacy with the feeble pretext that he, as a Lutheran, could not be urged to go to church in his village N.

Essays on church, state, and politics/Christian Thomasius;

Brother Jake made an entertaining and informative 4-minute video on the Church's essays:

Editor Comment: By only releasing the 'first tier' essay of each troubling issue this will just continue to validate the critics' arguments that the Church is withholding information. We don't know why the Church would continue to make this same mistake that it has already acknowledged has become a problem for many members.

As stated by Elder Turley in the Swedish Rescue, the Church doesn't want to create a website that lists the historical problems of the Church. Apparently the Church only wants members to look at the essays and apologetic defenses if they already know about the issues. It's likely that the Church doesn't want its every day members exposed to these issues, at least in depth, if they aren't already aware of the problems.

1. Church and state. 2. Christianity and politics.

What experiences led these leaders to be wary of intermingling state and church affairs?

In the 1690s Pietist reformers attempted to change confessional practice in the Lutheran church in Berlin. This was opposed by the Lutheran congregations. The changes involved the abolition of private, auricular confession and of the fee () paid to the clergyman taking confession.

In this section Thomasius criticizes two standard doctrines of Lutheran church law, the (the three estates doctrine) and the (the two-persona doctrine). Each of these teaches that the prince has his rights over the church as a member of it. But Thomasius’s argument is that the prince’s right in the religious affairs of a church is independent of membership in that church.

Should there be any real entanglement between “Church and State” at all.
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When should the separation of church and state come into play....

Let us now see how things stood with moral philosophy and natural law at the universities, and let us begin with the philosophers at that time. Aristotle’s and his are not absurd. However, they are filled with unnecessary subtleties and a useless wordiness in the Aristotelian way. Epictetus’s small compendium thus contains more about relations and realities than Aristotle’s long-winded works. Aristotle, like all pagan philosophers, believed in the principle that correcting the understanding was sufficient for improving the will. In fact he does teach about virtues; yet regarding what they actually consist in, and how true virtues can be distinguished from pseudovirtues, he says little or nothing. Moreover, he says little or nothing about the means of becoming virtuous. It is a fact that he did not write any books on the prudence required to give counsel or on the laws of nature. Theology thus soon usurped ethics, leaving the philosophers with nothing to work with. It is certain that ethics was so poorly taught by the first philosophers at the universities established by the pope that it could not attract anybody. The profession of the politician [] did not develop until much later. Mr. Pufendorf has remarked in his treatise on papal monarchy that it was one of the secrets of the papalist state to refrain from teaching politics at the universities, or else to do so only according to the interests of the clergy. That is why even the term has become tarnished and suspect. We will talk more about this elsewhere, since politics and natural law and also moral philosophy—which are remarkably different from each other—are frequently confused.

Essay Contest — Students for Church/State Separation

As we have already explained above, the esoterics and the orthodox cultivated opposing doctrines, but they united in order to support the power of the clergy and the papacy. There was a similar situation when Aristotle’s teachings were used as the foundation of theology and philosophy in the universities. Initially, there could not have been much unity between the orthodox Scholastics and the esoterics, because Aristotle and Plato were not bosom friends. The orthodox Scholastics tried to elevate their Aristotle and to push Plato aside, but the latter returned as the foundation of the esoteric theology. It is known from church history that the monk Bernard of Clairvaux, ranked by scholars of mysticism as a leading figure, vehemently persecuted the first orthodox Scholastic, Peter Abelard, simply on account of his Aristotelianism, even labeling him a heretic. Of course, nothing good came out of these two teachers and their followers. Nonetheless, the two varieties agreed in this: just as the orthodox began to turn dogmatic theology into an art form or into certain systems or compendia of maxims, so too Richard of St. Victor began at the same time to turn esoteric theology into a system. This happened in the twelfth century. Soon thereafter John Scotus Eruigena translated the work of Dionysius on the lordship of the clergy into Latin and promoted Dionysius’s mystical doctrines. At the beginning of the thirteenth century, these doctrines gave rise to the heresy of Almaric, whose teachings nearly resemble those of today’s Spinozism. The two great minds among the orthodox Scholastics, Albertus Magnus and Thomas Aquinas, flourished during the thirteenth century. They began to unify the otherwise opposing lines of thought by commenting on Lombard’s while also writing numerous mystical books. They confirmed once again that the two ways of writing and teaching agreed in robbing men of their sound reason and therefore of their freedom, and forced their souls, bodies, and conscience under the yoke of tyranny.

free essay on Separation of Church and State Debate

The monks who were supposed to teach the youth at the universities were ignoramuses. They were incapable of using their own basic reason. These people, who were supposed to set the minds of others into motion, had to be given certain books as crutches so that their own intellects could be trained. But a secret state-interest was also involved; for if it had been left to the teachers to use their own solid reason on the issues of concern to them, then they would have soon discovered the secret of clericalist and papalist power and its idolatrous standing, and they would have imparted this realization to the laity. Clerical prudence thus required that the teachers be bound to certain books, for if these books were themselves mired in the prejudice of human authority, this prejudice could be more virulently spread to the audience, as the foundation of papalism. The philosophers had so far only taught the seven liberal arts according to Augustine or Cassiodor. Now they also began to explicate Aristotle’s books on metaphysics, physics, and ethics. Soon it appeared that Aristotle’s as well as the discourses of the philosophy professors were given to the teachers. But since Aristotle had not written anything about mathematics, mathematical studies became increasingly neglected. The theologians took up Peter Lombard’s the lawyers the two juristic [imperial and canon], and the physicians Galen. Thus each faculty was given as it were its own space in which to exercise its understanding, across whose borders, though, nobody could step (like slaves chained to the galleys).

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