Tag Archives: protestant churches

The Lord is my Shepherd and he knows I’m gay. — Troy Perry


The issues of gay rights, religious liberty and tolerance of religion in Canada and the United States remain contentious. While the destigmatization of homosexuality is a welcome trend in Canada and the United States, it is by no means a fait accompli. Lawful discrimination on religious grounds against gay people remains an issue, notably in secondary and post-secondary education, as religious institutions operate and have sole proprietorship of their own high schools, colleges and universities. The issue of lawful discrimination against gay people on religious grounds and opposition to it from the wider society is highlighted by recent events concerning Trinity Western University in Langley, British Columbia and Lutheran High North (a high school ) in Houston, Texas. Both schools have moral codes founded on their interpretation of Christianity that bar sexual activity outside marriage and between persons of the same sex. The schools stand firm in their opposition to homosexuality in the face of controversy and maintain they are within their rights to do so. In either case, presumably, a gay student is welcome to attend, provided they abide by the moral codes instituted by the respective schools. This is legal in both Canada and the United States, but is it tolerable and what is the appropriate response for those who take issue with these school policies? Continue reading


Much of what is called Christianity has more to do with disguising the ego behind the screen of religion and culture than any real movement toward a God beyond the small self, and a new self in God. — Richard Rohr.


Some years ago while I ordered lunch at a restaurant in the food court at the University Centre, at the university where I work, I asked the young man serving me if he and his family celebrated the Day of the Dead. I had gotten to know him a little in snippets of conversation we had during times he served me and I learned he was from Mexico. He replied that they did not as this was a Catholic custom, adding, in referring to himself and his family, “we’re Christian.” I was startled by the remark, though it was not the first time I was confronted with this point of view. The first time I remember being confronted by someone with this attitude toward Roman Catholicism was when I was in my first year at university. I was introduced to people from different Christian denominations on campus and at a meet and greet I was speaking to a man who asked to which church I was a member. When I told him I was Roman Catholic, he retorted “I used to be Catholic, but now I am a Christian.” Later during my years at university I was given a book by an acquaintance who was forever trying to get me to join his Church, the title escapes me, but it was the account of a Pentecostal Christian and the subtitle was a young Catholic encounters Christ. Continue reading

In the Universal Declaration of Human Rights (December 1948) in most solemn form, the dignity of a person is acknowledged to all human beings; and as a consequence there is proclaimed, as a fundamental right, the right of free movement in search for truth and in the attainment of moral good and of justice, and also the right to a dignified life. — Pope John XXIII, 1881-1963 Pacem in Terris, 1963


In essays published earlier on this blog the topic of religion in society, particularly the direction the Western world took in gradually establishing a clear separation of religion and state, relegating religion to the sphere of private conscience is discussed. The last remnants of Papal authority in temporal affairs ended with the signing of the Lateran Treaty between the Vatican and the Italian government in 1929. In the present, in the Western world, religious liberty is guaranteed in law and members of religious institutions are free to comment on moral and political issues just as anyone else. In the Islamic world, this distinction between religion and state never emerged, save for the Republic of Turkey which was founded as a secular state in 1923. The Ottoman Caliphate was abolished in 1924. The constitutional, civil and common law legal systems in effect across the Western world are rooted in the theory of natural rights, primarily as espoused by the men of the Enlightenment, such as John Locke and Thomas Paine. By contrast, across the Islamic world, the system of law, sharia, a religiously based moral and legal code applies. The differences in the legal systems and the place of religion in society between the Western world and the Islamic world are quite noticeable in comparing responses to the the Universal Declaration of Human Rights of 1948. Continue reading

The caliphate is the sign of Islamic unity, and the manifestation of the connection between the Islamic peoples, and an Islamic symbol which the Muslims are obligated to think about, and to be concerned with its issue — Imam Hasan al-Banna


In previous essays I discussed the topic of religion and state in the Western world, notably the role of Christianity, Catholic and Protestant, in the development of Western civilization. For centuries the Catholic Church had authority in temporal affairs and collected taxes in much of Europe. Following the Reformation in the 16th century there were instances where Protestant Churches had authority in temporal affairs. Geneva under the rule of John Calvin (1509-1564), the founder of Calvinism, was governed according to the Ecclesiastical Ordinances which were administered by the Consistory. The Enlightenment in the 18th century introduced new thinking in the natural rights of man and the place of religion in society. Enlightenment thinkers valued religious liberty, but also favoured a strict separation between religion and the state. By the end of the 18th century there were the American and French Revolutions which introduced constitutional law and separation of church and state. In the 19th century the last vestiges of church authority in temporal affairs were swept away with capture of Rome and the Papal States in the drive to unify Italy as a nation. Constitutional guarantees of religious liberty and separation of religion and state make religious pluralism an integral part of Western societies in the present, while Christianity remains the dominant faith, people are free to practice any religion they wish or none at all. How does the history and development of the Islamic world then compare to that of the Western world? Continue reading