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Church in sentence

1081 examples of Church in a sentence

So it may well be that the demand for discussing, say, medieval French church music in small classes at a university will grow even as the demand for MOOCs grows.
Sowing discord is a group of priests loyal to the schismatic church started by that renegade French archbishop, Marcel Lefebvre, in the 1970s.
Groups like these yearn to establish a distinct national church for Poland, and are among those defiantly planting crosses at Auschwitz.
The Struggle for Secularism, Then and NowIt is a strange irony that France is poised to celebrate the centenary of the law of December 9, 1905, that separated church and state at the very moment disorders have been roiling its cities.
The struggle between church and state for political mastery goes back to the Middle Ages, when Philippe le Bel’s jurists sought to impose royal power over the Roman Catholic Church in France.
Some countries have a state church (United Kingdom, Denmark, Finland, Greece), some, like France, assert their secularism, and some combine separation of church and state with special treatment for certain denominations (Spain, Italy, Ireland, Sweden, and Portugal) or otherwise provide such recognition (Germany, Belgium, Austria, Luxemburg).But in reality, EU countries have more in common than what can be inferred from those differences.
To give Russians back a feeling of pride in their homeland, and to create the conditions for a revival of our historical spiritual and cultural traditions, we must revive our schools, eradicate the spirit of depravity and violence in the media, provide everyone with access to masterpieces of Russian culture, and create the conditions for a social partnership between the state and the church.
As Pope Francis begins his first overseas trip – to Brazil, the world’s most populous Catholic country – it is difficult, despite the inertia of the past, to tell where the church is headed.
Francis can attract attention by opining about social justice outside the church, but it is difficult for any pope to influence the habits and theological views of Catholics themselves, who think and act as they please.
Catholicism – or, more accurately, the celibate male mythos at the heart of the institutional church – rests on centuries of sexism.
One could argue that concessions on this front would simply acknowledge attitudinal and behavioral reality and allow the church to move on.
Supported by extensive genealogies, including centuries of church and national health registries, their argument is convincing.
The church spires that grace many European cities still meant something to most people.
Add to that religious shifts among “native” Europeans, with many choosing not to attend church or identify as religious, and it seems clear that claims about immigrants diluting Christianity in Europe are not rooted in reality.
Carols, church bells, and mangers are still at the heart of mid-winter festivities, alongside the consumer binge.
Although France is officially secular, with church and state legally separated since 1905, French Catholicism has remained a dominant force, and many national holidays are in fact Christian.
Even more shocking, when we sought to list the church as a UNESCO World Heritage Site, some countries, succumbing to Israeli and American pressure, opposed the designation.
I am proud to say that this will be the last Christmas before the restoration of the church is complete.
But Europe also found a productive balance between church and state.
Relations with the powerful Roman Catholic church remain ambivalent.
It is a sad paradox, indeed, that for many the ex-communists, in opposing the church, pose as defenders of the liberal democratic values that they once persecuted with unremitting zeal.
At the turn of the millennium, a meeting of African church leaders convened on the Senegalese island of Gorée to urge Africans to assess their share of responsibility for the slave trade.
The campaign was over Mexico’s soul, over the highly abstract, partly imaginary, broad ideological themes of nationalism, separation of church and state, the market versus the state, law enforcement versus eradicating privilege and poverty, belonging to Latin America or to North America, poor versus rich.
Recently, a congregation of African church leaders convened in the Senegalese island of Gorée and urged their people to assess their share of responsibility for the slave trade.
We should have many children, respect and care for our parents, go every Sunday to church, be rooted in the soil of our country, and perhaps have a small drink on Saturday night.
While America’s oldest universities date to the seventeenth and eighteenth centuries, the American system of higher education took shape in the early nineteenth century, under conditions in which the market was strong, the state was weak, and the church was divided.
One need only recall Seattle’s notorious “God” committee, which in the early 1960s allocated then-scarce kidney dialysis on the basis of criteria like earnings, church involvement, and even Scout membership.
The vandals, meanwhile, were hailed by church officials as heroes.
Such a softening of the church's position was probably the result of the public outcry in Russia's liberal press.
Yet the pogrom at the Sakharov museum provoked a chain reaction of similar attacks on contemporary art by Orthodox fundamentalists whom the church has been unable to control.
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