Descriptive Essay - The Baseball Diamond -- Descriptive Essay, Descript

The Baseball Diamond Many people don't understand the point in playing baseball. Why would someone swing a stick, hit a ball, and try to get back to where they started before the ball returns? What pleasure is there in that? Why not participate in a sport like wrestling or track where there is an obvious level of individual improvement and therefore pleasure. Well, I play baseball because of the love I have for the sport, and because of the feeling that overwhelms me every time I walk onto a baseball field. When I walk onto a field I am given the desire to better myself not only as an athlete, but also as a person. The thoughts and feelings I get drive me to work hard towards my goals and to be a better person. The most relevant example of these feelings is when I stepped on the field at Runyon Complex in Pueblo, Colorado during our high school state playoffs in 2003. This baseball field will always be an important place to me. It was two hours before our anticipated game against Manitou Springs, the second ranked team in the state. As I walked through the brick arches I heard nothing but honking traffic from blocks away. I got an eerie feeling when I saw all the smoke coming out of industrial factories, and noticed that no one else was there; I felt like I was in a ghost town. Our team started to go on to the field that we would be playing on to observe the differences in it. As I walked through the gate leading to the field, I was awestruck. It seemed as though this field was the only place in this strange neighborhood privileged enough to receive light from the blazing sun; standing on the field made it seem as though the creepy town had disappeared. The feeling overwhelmed me as I saw the flawless grass outfield and th... ...gout echoed with yells and high pitched whoops. The announcer began announcing our team to start the introduction for the game. Since I was the lead-off batter, my name was echoed over the park first. It was at this time that the feeling elevated; the feeling that makes every baseball field so special. As my teammates yelled for me, while I ran to the nearest baseline and faced the crowd, the feeling gave me goose bumps and raised the hairs on the back of my neck. The feeling is so amazing that it will keep me playing baseball for as long as possible because it makes my love for the sport that much more. I can't even begin to explain the complex feeling I get when I walk on a baseball field, but that feeling will always be cherished and hopefully when I pass on my love of baseball to others, they will too understand what that special diamond makes me feel like.

Explore the ways Willy Russell uses dramatic devices to present the key themes and ideas in his play

Blood Brothers is a play about two twins Edward and Mickey who are separated at birth by their mother as she cannot afford to keep both of them. The play was written by Willy Russell who is a famous play write that was born near Liverpool in 1947 and lived on a council estate. He left school at the age of 15 with one O-level in English; he went on to be a hair dresser and also wrote songs in his spare time. As an adult, after struggling as a singer he went back to school to get better qualifications and then went on to be a teacher. He never forgot his roots though and he eventually achieved success writing plays 9in the common speech based on the stories he heard from people. He still lives in Liverpool and wrights theatre, musical theatre and plays for TV. The play is set in three eras, the first is a 1960's busy Liverpool town. The second is set in the same time but in the county, and the third is modern day suburbia. This play revolves strongly around themes within the play and a lot of the characters actions depend on them. There are 5 main themes in this play. They are: Class Guns Superstition Family Friend ship And in this essay I will be further exploring what part these themes play in Blood Brothers. Section 1 â€Å"Class† Class is one of the most important themes in the play. It forms a barrier of society that defines the rich and well mannered from the lower class folk. From early on in the play the audience can tell how class plays a large role into how the characters are treated. For example on page 39 there is a scene were Mickey, Linda and Edward are caught by the police for throwing stones at a house. The police man asks for their names when Edward replies â€Å"Adolph Hitler† the police man then takes the children to both of their parents. Mickey's mum gets a threat from the police as Mickey gets into a lot of trouble with the law. But when the police man takes Ed to his father he hands the police man a glass of scotch and they start talking like mates and the police man passes it over as just childish mischief. Another area this is displayed in is pages 10/11 were Mrs Johnston and Mrs Lyons are singing about how each of them would raise the child. One quote is that â€Å"If my child was raised in a palace like this one he wouldn't have worry were his next meal was coming from† Shows that Mrs Lyons can provide food and shelter without any trouble wear as Mrs Johnson owes a lot of people money and has a house that is quite frankly falling apart. Section 2 â€Å"Guns† Guns are also a very important theme in this play. As in the play it gives the image that a gun can turn one of the weaker characters into a much bigger stronger more powerful person. It is this deception that all the kids treat them as toys and feel that if they have a gun then it makes them better than all the other kids. This idea is shown in the section on page 30/31 with the song â€Å"its all just a game†. Were the children got the impression that if you get shot â€Å"you just cross you're fingers and count to one to ten† you'll be ok and you can start again. Also on page 36 Mickey, Ed and Linda have borrowed Sammie's gun and are firing at some tin cans. Ed and Linda both manage to achieve hitting the cans but Mickey doesn't hit a single one of them showing although he likes the concept of having a gun he dose not posses the right skills needed to accurately hit his target. Section 3 â€Å"Superstition† Superstition like the others is a important theme that pops up a lot in the plays storyline but there are two areas of the play were these are highlighted. On page 35 when Mrs Johnston swipes the new shoes of the table after Mrs Lyons puts them their. This tells the audience that Mrs Johnston takes a simple old wife's tale far to seriously and Mrs Lyons takes this into note as she later uses this against her. This makes Mrs Johnston look quite weak and could be easily lured witch make sit a very good dramatic devise. Also the song shoes upon the table I think reflects Mrs Johnston's thoughts on superstition and the song relates how big a factor this is in the play. Section 4 â€Å"Family† Family also comes into a large theme in the play as it determines the sort of treatment the characters got and where they stood. One of the first times you see family involved in the story line is on page 28 with the poem â€Å"I'm nearly eight† this is a quite significant poem as it is the only one in the play making it have a lot of meaning behind it. In the poem Mickey basically makes a list of what his older brother Sammy can do but he can't. He talks about how he can play with matches and has a toy gun. In the poem he looks up to him although he has authority over him as he is younger and it just because of that fact that Mickey will do as he says and has a fear of him. Another example is how Ed and Mickey treat their mothers. Mickey is very respectful to his mother and follows any requests that she gives him. This shows that Mickey respects what his mother does for him. Ed however only has respected his mum though her telling him off and shouting at her not what she has done for him I also think this could be done as a dramatic devise because a blood mother and son have a bond that they are born with and I feel this is showed where Mrs Johnston talks with Ed like a son just before he is about to move away to the country. Section 5 â€Å"Friendship† Friendship is another really important theme in the play as friends can help you through rough times and it can also turn an already bad situation into a worse one. An example of this is on page 63 with the developing relationship between Ed and Mickey's wife Linda. As cheating is already a unforgivable thing to do but to do with a best friend AKA a secret brother is a heart wrenching pain Mickey will feel and he goes off in revenge, as we see in the play. But on page 41/42 and the song â€Å"My friend† reveals the bond Mickey and Ed have and the way they wish to be like each other yet they don't at the same time. And with the false identity of being best friends they create a bond that they might not of had if they were just brothers. Conclusion W. Russell use lots of dramatic devises in this play in what I think was just the right places so they could all unfold in a fantastic finale. He also highlighted all the key themes and kept coming back to them so they wouldn't be forgotten and he used them so they would all make their own scenarios in a situation. I enjoyed the play very much and the book as well.

The Notion of Religious Establishment and Modern Democracy - Free Essay Example

Sample details Pages: 10 Words: 3097 Downloads: 4 Date added: 2017/06/26 Category Religion Essay Type Research paper Level High school Did you like this example? From a modern perspective religion undoubtedly has been on the decline in the UK, however as the UK is one of the most pluralistic societies in Europe it would be inappropriate to rule out the importance of religion completely. Religion has become an increasingly important topic within government, illustrated by the enactment of specific legislation such as Human Rights Act 1998 and Racial and Religious Hatred Act 2006[1]. Despite the practice and promotion of several faiths in the UK, Morris argues that à ¢Ã¢â€š ¬Ã…“The United Kingdom remains locked constitutionally so far as religion is concerned.à ¢Ã¢â€š ¬Ã‚ [2] It is suggested that the existence of the established Church of England (COE) contributes hugely to this due to its anachronistic representation in a modern society. Don’t waste time! Our writers will create an original "The Notion of Religious Establishment and Modern Democracy" essay for you Create order This essay will explore whether the notion of establishment is compatible within a modern democracy and other systems in Europe will also be given brief consideration to demonstrate how disestablishment of the COE should not be sought immediately and how our current system provides more benefit than harm. Defining Establishment According to Ogilive, à ¢Ã¢â€š ¬Ã…“an established Church is that single Church within a country accepted and recognized by the State as the truest expression of the Christian faith.à ¢Ã¢â€š ¬Ã‚ [3] Lord Rogers provided an English perspective on establishment by acknowledging that although the COE has à ¢Ã¢â€š ¬Ã…“certain important linksà ¢Ã¢â€š ¬Ã‚ [4] with the State, the aims and objectives of the COE differ from those of the State as they have a à ¢Ã¢â€š ¬Ã…“religious mission.à ¢Ã¢â€š ¬Ã‚ [5] Establishment is generally defined by inspecting the relationship between public bodies and religious authorities. It has also been classified into high and low[6], with the former focusing on the Monarchà ¢Ã¢â€š ¬Ã¢â€ž ¢s role as Supreme Governor of the COE in addition to the presence of Bishops in the House of Lords (HL). In comparison, the latter focuses on the influence of the COE in the ordinary lives of citizens in areas such as prisons or education. Incidents of Establishment The Act of Supremacy[7] affirmed the monarchs position as the only Supreme Head of the COE which was later renamed to Supreme Governor of the COE . The monarchà ¢Ã¢â€š ¬Ã¢â€ž ¢s position with regard to the COE was further enhanced by the Coronation Oath Act[8] which provides a duty à ¢Ã¢â€š ¬Ã…“to maintain the true profession of the gospel and the protestant religion.à ¢Ã¢â€š ¬Ã‚  Whilst this preserves the symbolic status of the COE, it also calls into the question the legitimacy of such statutes in a diverse society. Further controversy relates to the Act of Settlement[9] which deliberately rules out the possibility of a Catholic mona rch and for many today, the existence of such principles is à ¢Ã¢â€š ¬Ã…“shocking to modern eyes.à ¢Ã¢â€š ¬Ã‚ [10] The underlying purpose of the act was to ensure Protestant succession to the throne and to place limitations on instances where the monarch could marry a person of the Roman Catholic faith. Some commentators argue that the existence of such anti-catholic provisions is not acceptable in contemporary society as it implies that the monarchy is dependent upon anti-catholic beliefs[11]. An example of a royal family member who was not eligible to the line of succession due to marriage with a Roman Catholic is The Earl of St. Andrews.[12] The Act of Settlement sits at unease with the existence of statutes such as the HRA 1998[13] which aim to eliminate discrimination. The act only excludes the possibility of marrying a Roman Catholic which means other faiths are not included in the restrictions however this simply makes the exclusion even more specific and controversial. The coronation ceremony is a symbolic element of bestowing upon the monarch their authority however the event is centralised around Christian principles. Critics argue that this symbolic ceremony should adopt an inclusive rather than exclusive approach. The Fabian Commission[14] also supported this concern as it reported that à ¢Ã¢â€š ¬Ã…“a specifically Anglican coronation service is no longer appropriate.à ¢Ã¢â€š ¬Ã‚  The commission also reported that the focus of the ceremony should be on the à ¢Ã¢â€š ¬Ã…“democratic authority conferred on the monarch as Head of Stateà ¢Ã¢â€š ¬Ã‚ [15] and due to this, the coronation would be viewed as a à ¢Ã¢â€š ¬Ã…“multi-faith service and be secular.à ¢Ã¢â€š ¬Ã‚ [16] A pluralistic society demands respect for all religious denominations however when the supreme position of the country is discriminatory itself, this calls into question the democratic principles of such a state as religious freedom cannot be an underlying privilege. The example of Tony Blairà ¢Ã¢â€š ¬Ã¢â€ž ¢s late declaration of the Catholic faith illustrates this point and shows the anxiety surrounding this whole debate. The passage of the Succession to the Crown Act 2013 removed the disqualification provision after marriage to a Roman Catholic and also removed the prohibition on the monarch being married to a Roman Catholic which indicates positive steps towards removing discrimination. Even so, it is claimed that the underlying discriminatory provision of preventing the monarch from belonging to the Roman Catholic faith remains, thus Protestant domination which existed in 1700 still remains today. Therefore, whilst religious freedom undoubtedly exists, religious equality does not because of establishment of the COE.[17] This position was clarified by the Monarch in 2012 where she said à ¢Ã¢â€š ¬Ã…“the Church has a duty to protect the free practice of all faiths in this countryà ¢Ã¢â€š ¬Ã‚ [18] however with the current existence of discriminatory provisions and with an increase in the practice of non-Christian religions, the notion of à ¢Ã¢â€š ¬Ã…“protecting all faithsà ¢Ã¢â€š ¬Ã‚  seems a distinct reality. There is huge anticipation surrounding the next possible monarch over whether establishment would still remain especially as he expressed his desire to be à ¢Ã¢â€š ¬Ã…“Defender of Faithà ¢Ã¢â€š ¬Ã‚ [19] rather than à ¢Ã¢â€š ¬Ã…“Defender of the Faithà ¢Ã¢â€š ¬Ã‚  which represents a more inclusive and compatible approach to modern society. The Appointment of Bishops Act 1534 provides for the bishops to sit in the HLà ¢Ã¢â€š ¬Ã¢â€ž ¢s through the nomination by the monarch. Since 2007 the Prime Minister no longer plays an active role in the selection of individual candidates[20] and as the role was transferred to the Crown. The presence of bishops in the HL is unique as it is the only national legislature with such religious representation[21] with the number limited to 26 in the Bishop of Ma nchester Act[22]. Although establishment justifies the presence of bishops in the HL critics argue that this gives preference to the Christian faith and thus their presence is not beneficial for other religious denominations. This problem was acknowledged by both parliament and the government and after the 1997 elections the issue of wider religious representation has been considered as part of Lords reform.[23] The Royal Commission on the reform of the HL highlighted how having representation from only one faith was unfair and the Wakeham Commission also stressed how there was à ¢Ã¢â€š ¬Ã…“no direct or logical connection between the establishment of the Church of England and the presence of COEÃÆ' ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â€š ¬Ã‚ °bishops in the Second Chamber.à ¢Ã¢â€š ¬Ã‚ [24] The Wakeham Commission also proposed a reduction in the number of bishops from 26 to 16.[25] The COE itself endorsed a move towards wider representation as part of plans for a new reformed HL and it als o said that it was à ¢Ã¢â€š ¬Ã…“willing to speak in Parliament for its Christian partners and for the people of other faiths and noneà ¢Ã¢â€š ¬Ã‚ .[26] Despite the best efforts of the Commission to broaden representation, the government claimed that the practical obstacles would be too great and not all faiths have a hierarchical structure which allows the identification of religious representatives.[27] These concerns were also supported by a constitution unit which highlighted the practicalities and difficulties of reaching an agreement that would satisfy all religious groups.[28] The privileged position of bishops in the HL has been a huge concern for many years however the favourable position does not diminish the value of other faith groups. Anna Harlow[29] conducted a questionnaire with regard to the role of the bishops and more than half felt that their position allowed them to represent faiths generally and not just the COE. The bishops also commented on how they hav e frequent contact with other religious groups on both religious and national matters.[30] This positive approach towards establishment has also been supported by religious representatives with Tariq Modood[31] amongst others who argued that à ¢Ã¢â€š ¬Ã…“as long as the COE can preside over the multifaith situation with sensitivity, tolerance, respect and non-interference, there should be no resentment of its special relationship with the British state.à ¢Ã¢â€š ¬Ã‚ [32] Bishop Micheal Nazir-Ali also supports the current structure by arguing that the COE retains a special place in society and allows à ¢Ã¢â€š ¬Ã…“voiceless people to be heard.à ¢Ã¢â€š ¬Ã‚ [33] History has provided the COE with guaranteed institutional representation[34] in the HL however these anachronistic privileges play a useful part in modern democracy. Having religious representation in the HOL is beneficial to all faith groups and ensures religion retains a special place in modern society and after 20 07 with the PM less active in the appointment of bishops, it promotes the autonomous nature of the COE. Proposals for a wholly elected HL therefore should not be supported as it would disregard the importance of bishops in the HL and there would undoubtedly be no room for bishops to sit in the HL under a wholly elected chamber. The established position of the COE also impacts upon the ordinary lives of citizens in areas such as education and prisons which is commonly referred to as low establishment. The Education Act 1996 states that a Standing Advisory Committee on Religious Education must decide the content of religious education and the COE has a reserved position in the committee. Even though this provides a privileged seat for the COE it does not diminish the importance of à ¢Ã¢â€š ¬Ã…“other religions represented in Great Britain.à ¢Ã¢â€š ¬Ã‚ [35] This favourable position for the COE is a sign of establishment[36] and also provides full religious coverage regardless of the number professing the Anglican faith. Nevertheless, the mandatory coverage of the COE should be maintained as a religious aspect to education provides a sense of identification for many members of modern society who are religious. The Prison Act 1952[37] holds that every prison must have a chaplain irrespective of the number of prisoners who profess the Anglican faith. This further indicates the effects of establishment of the COE however it is important to note that the chaplain has a duty towards all inmates.[38] These two examples of low establishment demonstrate the privileged position of the COE as a result of establishment however they by no means belittle other faiths and a positive approach towards other faiths is demanded which is compatible with a modern democracy. Scottish Model The relationship of the COS with the state is regulated by the Church of Scotland Act 1921 and the act supplemented with the Articles Declaratory provides freedom to the church in its m ission.[39] Article IV is the most important as it provides for the independence of the church including the right to be involved in à ¢Ã¢â€š ¬Ã…“all questions concerning membership and office in the church.à ¢Ã¢â€š ¬Ã‚ [40] Scotland enjoys what is regarded as à ¢Ã¢â€š ¬Ã…“light establishmentà ¢Ã¢â€š ¬Ã‚ [41] and the position differs from that in England. The monarch is not the Supreme Governor of the COS however they must commit to preserving the church and the Presbyterian government. Unlike the English position, royal assent is not required for legislation and COS members are void of the right to sit in the Lords. A further indication of the separation of church and state is the distinction of matters spiritual however the relevant case of Percy[42] which concerned sex discrimination and acknowledged the right of the church to deal with such matters, held that contracts between a church and its ministers can have effect in law, casting doubt on what constitutes matters spiritual.[43] The Scottish position seems to promote autonomy and freedom of the church and many view this model as à ¢Ã¢â€š ¬Ã…“an example to be emulated.à ¢Ã¢â€š ¬Ã‚ [44] In addition to this Hastings also praised the Scottish establishment model by saying it is à ¢Ã¢â€š ¬Ã…“a system in which religion is accepted as not being subject to State authority but bearer of a kind of independent sovereignty which merits public recognition.à ¢Ã¢â€š ¬Ã‚ [45] State Church systems in other EU States It is also worth considering how establishment operates in member states across Europe. A comparative approach will be taken in relation to the systems in both Denmark and Greece. The Danish system encompasses a high degree of state involvement in the Church, with the Danish constitution stating that the church à ¢Ã¢â€š ¬Ã…“is to be supported by the state in its economic, legal and political relations.à ¢Ã¢â€š ¬Ã‚ [46] The Danish church has a relatively low level of autonomy, with church regulation in the hands of the Ministry of Ecclesiastical Affairs due to the inexistence of an internal synod with legislative capabilities. Their functions include approving the appointment of clergy, which is reflective of the COE position until 2007 which saw less involvement from the PM. In comparison, the position of Greece is more liberal and state control is minimal. The Greek constitution states that à ¢Ã¢â€š ¬Ã…“the orthodox church is autocephalousà ¢Ã¢â€š ¬Ã‚  [47] providing for its autonomous nature and the Holy Synod enjoys legislative functions as it can create canon law which differs from the position in Denmark. One similarity exists between the Greek and English model in that state authorisation is required for appointments and nominations to the church. This analysis highlights the differences between state models, but more importantly emphasises how the UK is not the only state in modern times with a highly established system. By comparing tw o distinct models like Denmark and Greece, it shows the usefulness of our present system and how gradually our present system can be improved through observing other states rather than seeking immediate disestablishment. Conclusion A British Social Attitudes survey demonstrated that in a time period of 25 years, those prepared to say that they had no religion rose from 31% to 41% and that 50% of respondents claimed that they were Christian[48] therefore the question needs to be asked whether the establishment of the COE is compatible with a modern democracy. The privileged position of one faith in the Lords is offensive as it implies that only those people are qualified to carry out those functions.[49] However, representatives of minority faiths have supported the current system and it is argued that at least some members of religious minorities would feel more isolated and detached in a disestablished state than under the present one.[50] The monarchà ¢Ã¢â€š ¬Ã¢â€ž ¢s posi tion with regard to the COE is based on anachronistic principles and is not reflective of modern society however the position of bishops in the Lords differs as they perform important representative functions and uphold the importance of religion especially during times when religion itself is declining. An established COE is compatible within a pluralistic society and is more importantly supported by Article 9 of the ECHR[51] , where case law has provided authority that there is no religious discrimination provided the state does not compel such practices upon its citizens. Although the current system has its flaws like every other system, a process of gradual change is more appropriate rather than seeking a radical solution such as disestablishment and there are alternative models, such as the Scottish model, present in modern times that can provide a platform to bring about change. Bibliography: Books Russell Sandberg, Law and Religion (Cambridge University Press, New York 2011) Fabian Society, The Future of the Monarchy (Fabian Society, London, 2003) Tariq Modood, Church, State and Religious Minorities (Policies Studies Institute, London 1997) The Constitution Unit, University College London, Comparative Study of Second Chambers (London: University College, 2002) Cases Aston Cantlow v. Wallbank [2004] 1 AC 456 Percy v Church of Scotland Board of National Mission (2005) UKHL 73 Journal Articles Brazier, R. à ¢Ã¢â€š ¬Ã‹Å"Legislating about the Monarchyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2007) Cambridge Law Journal, 86 Cranmer,F. Doe, N. and Harlow, A. à ¢Ã¢â€š ¬Ã‹Å"Bishops in the House of Lords: A Critical Analysisà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2008) PL, 490 McClean, D. à ¢Ã¢â€š ¬Ã‹Å"The Changing Legal Framework of Establishmentà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2004) Ecc. L.J. 292 Modood, T. à ¢Ã¢â€š ¬Ã…“Establishment, Multiculturalism and British Citizenshipà ¢Ã¢â€š ¬Ã‚  (1994) 65 The Political Quarterly 53 Morris, B. à ¢Ã¢â€š ¬Ã‹Å"Succession to the crown bill: possible untoward effectsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2013) Ecc. L.J. , 189 Morris, B. à ¢Ã¢â€š ¬Ã‹Å"The Future of à ¢Ã¢â€š ¬Ã…“Highà ¢Ã¢â€š ¬Ã‚  Establishmentà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2011) Ecclesiastical Law Journal, 260 Munro, C. à ¢Ã¢â€š ¬Ã‹Å"Does Scotland have an established Church?à ¢Ã¢â€š ¬Ã¢â€ž ¢ 1997 4 Ecc LJ 644 Oliva, J. à ¢Ã¢â€š ¬Ã‹Å"The Legal Protection of Believers and Beliefs in the United Kingdomà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2007) 40 Ecc. L.J. 66 Oliva, J. à ¢Ã¢â€š ¬Ã…“Church, State and Establishment in the UK in the 21st Century: Anachronism or Idiosyncrasy?à ¢Ã¢â€š ¬Ã‚  (2010) Public Law, 482 Ogilvie M.H, à ¢Ã¢â€š ¬Ã‹Å"What is a Church by Law established?à ¢Ã¢â€š ¬Ã¢â€ž ¢ (1990) 28 Osgoode Hall L.J. 179 R M Morris, Church and State in 21st Century Britain, (Palgrave Macmillan Publishing 2009) 45 Legislation Act of Supremacy 1559 Act of Settlement 1700 Appointment of Bishops Act 1534 Bishop of Manchester Act 1847 Coronation Oath Act 1688 Education Act 1996 European Convention on Human Rights Human Rights Act 1998 The Danish Constitution 1849 The Prison Act 1952 Websites lt;https://www.royal.gov.uk/HistoryoftheMonarchy/KingsandQueensoftheUnitedKingdom/TheStuarts/MaryIIWilliamIIIandTheActofSettlement/TheActofSettlement.aspxgt; accessed 11 March 2014 1 [1] Oliva, J. à ¢Ã¢â€š ¬Ã‹Å"The Legal Protection of Believers and Beliefs in the United Kingdomà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2007) 40 Ecc. L.J. 66 [2]Oliva, J. à ¢Ã¢â€š ¬Ã…“Church, State and Establishment in the UK in the 21st Century: Anachronism or Idiosyncrasy?à ¢Ã¢â€š ¬Ã‚  (2010) Public Law, 482 [3] Ogilvie M.H, à ¢Ã¢â€š ¬Ã‹Å"What is a Church by Law established?à ¢Ã¢â€š ¬Ã¢â€ž ¢ (1990) 28 Osgoode Hall L.J. 179 [4] Aston Cantlow v. Wallbank [2004] 1 AC 456 [5] Oliva (n 2) [6] Oliva, J (n 2) [7] Act of Supremacy 1559 [8] Coronation Oath Act 1688 [9] Act of Settlement 1700 [10] Leigh, I. à ¢Ã¢â€š ¬Ã‹Å"By law established? The Crown, Constitutional Reform and the Church of Englandà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2004) P.L. 269 [11]Oliva (n 2) [12]lt;https://www.royal.gov.uk/HistoryoftheMonarchy/KingsandQueensoftheUnitedKingdom/TheStuarts/MaryIIWilliamIIIandTheActofSettlement/TheActofSettlement.aspxgt; accessed 11 March 2014 [13] Human Rights Act 1998 [14] Fabian Society, The Future of the Monarchy (Fabian Society, London, 2003) [15] Fabian Society (n 14) [16] Fabian Society (n 14) [17] Morris, B. à ¢Ã¢â€š ¬Ã‹Å" Succession to the crown bill: possible untoward effectsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2013) Ecc. L.J. , 189 [18] Morris (n 17) [19] Oliva (n 2) [20] Green Paper on the Governance of Britain published on July 3 2007 declared that the PM should not play an active role in selecting candidates [21] R M Morris, Church and State in 21st Century Britain, (Palgrave Macmillan Publishing 2009) 45 [22] Bishop of Manchester Act 1847 [23] Cranmer,F. Doe, N. and Harlow, A. à ¢Ã¢â€š ¬Ã‹Å"Bishops in the House of Lords: A Critical Analysisà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2008) PL, 490 [24] Harlow (n 23) [25] The Wakeham Commission also proposed that 5 out of the 10 remaining seats be awarded to members of non-Christian communities [26] Harlow (n 23) [27] Oliva (n 2) [28] The Constitution Unit, University College London, Com parative Study of Second Chambers (London: University College, 2002) 35 [29] Harlow (n 23) [30] Harlow (n 23) [31] Modood, T. à ¢Ã¢â€š ¬Ã…“Introduction: Establishment, Reform and Multiculturalismà ¢Ã¢â€š ¬Ã‚ , in Modood (ed.),Church, State and Religious Minorities, 1997 (p13) [32] Oliva (n 2) [33] Oliva (n 2) [34] Harlow (n 23) [35] Education Act 1996 s.375(3) [36] Oliva (n 2) [37] The Prison Act 1952 s.7(1) [38] Oliva (n 2) [39] McClean, D. à ¢Ã¢â€š ¬Ã‹Å"The Changing Legal Framework of Establishmentà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2004) Ecc. L.J. 292 [40] McClean (n 39) [41] R Sandberg, Law and Religion, Cambridge University Press 2011 (70) [42] Percy v Church of Scotland Board of National Mission (2005) UKHL 73 [43] Oliva (n 2) [44] Munro, C. à ¢Ã¢â€š ¬Ã‹Å"Does Scotland have an established Church?à ¢Ã¢â€š ¬Ã¢â€ž ¢ 1997 4 Ecc LJ 644 [45] McClean (n 39) [46] The Danish Constitution 1849,1953 (Art.4) [47] J.Oliva- Lecture Handout [48] Morris, B. à ¢Ã¢â€š ¬Ã‹Å"The Future of à ¢Ã¢â€š ¬Ã…“Highà ¢Ã¢â€š ¬Ã‚  Establishmentà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2011) Ecclesiastical Law Journal, 260 [49] Brazier, R. à ¢Ã¢â€š ¬Ã‹Å"Legislating about the Monarchyà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2007) Cambridge Law Journal, 86 [50] Modood, T. à ¢Ã¢â€š ¬Ã…“Establishment, Multiculturalism and British Citizenshipà ¢Ã¢â€š ¬Ã‚  (1994) 65 The Political Quarterly 53 [51] European Convention on Human Rights (Art 9) à ¢Ã¢â€š ¬Ã…“Freedom of Thought, Conscience and Religionà ¢Ã¢â€š ¬Ã‚ 