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Kontekst religijskog obrazovanja u Europi obilježen je kulturnim, religioznim i svjetonazorskim pluralizmom. Stoga članak iz religijsko didaktičke perspektive obrađuje kriterije i elemente koji pripadaju međureligijskoj kompetenciji u katoličkom vjeronauku. U prvom se poglavlju analiziraju temeljni pojmovi koji se odnose na učenje o religiji, s posebnim naglaskom na razlikovanje pojmova međureligijska, višereligijska, transreligijska i transverzalna kompetencija. U drugom se poglavlju sažeto prikazuju neki religijsko didaktički kriteriji, elementi i načela međureligijske kompetencije u konfesionalnom katoličkom vjeronauku. U trećem poglavlju otvaraju se nove istraživačke perspektive unutar područja komparativne religijske pedagogije. Pretpostavljajući stavove uvažavanja, spremnosti na promjenu i uspostavljanje prijateljstava, međureligijska se kompetencija dokazuje kao neizostavna upravo u odgoju za suživot u pluralnom društvu. U religijskom obrazovanju ona ima ključnu ulogu u usvajanju stavova i vještina koji omogućuju razvoj tolerancije i poštovanja s obzirom na raznolikost kultura i religija., The context of religious education in Europe is marked by cultural, religious and worldview pluralism. Therefore, the article, from a religious didactic perspective, deals with the criteria and elements that belong to interreligious competence in Catholic religion education. The first chapter analyses the basic concepts related to the teaching of religion, with special emphasis on the distinction among the concepts of interreligious, multireligious, transreligious and transversal competence. The second chapter summarizes some religious didactic criteria, elements and principles of interreligious competence in confessional Catholic religion. The third chapter opens up new research perspectives within the field of comparative religious pedagogy. Assuming attitudes of respect, readiness for change and the establishment of friendships, interreligious competence proves to be indispensable precisely in the education for coexistence in a plural society. In religious education, it plays a key role in adopting attitudes and skills that enable the development of tolerance and respect considering the diversity of cultures and religions.

W Drugiej Rzeczypospolitej ważnym zjawiskiem religijnym, kulturowym oraz społeczno-ekonomicznym była – tak jak i dzisiaj – turystyka pielgrzymkowa. Zamierzeniem autora artykułu było dokonanie analizy przepisów prawa obowiązujących w tym okresie oraz udzielenie odpowiedzi na pytanie, czy ustawodawstwo państwowe miało pozytywny wpływ na rozwój tego rodzaju turystyki. Podstawowymi aktami normatywnymi, których przepisy zostały poddane analizie, są Konstytucja Marcowa z 1921 r. oraz Konstytucja Kwietniowa z 1935 r. Przepisy ustaw zasadniczych gwarantowały obywatelom m.in. wolność kultu, zaś związkom wyznaniowym, uznanym przez państwo, prawo do urządzania zbiorowych i publicznych nabożeństw. W zakresie ustawodawstwa zwykłego przeanalizowano przepisy kodeksu karnego z 1932 r., ustawy o zgromadzeniach z 1932 r. oraz przepisy odnoszące się do czasu wolnego od pracy (ustanawiające dni wolne od pracy oraz wprowadzające instytucję urlopu wypoczynkowego). Zwrócono też uwagę na projekt „ustawy turystycznej”, który zawierał regulacje mogące mieć wpływ na rozwój turystyki pielgrzymkowej. W dalszej kolejności przeanalizowano akty prawne wydane przez ministra komunikacji, przewidujące ulgi dla pielgrzymów podróżujących koleją, a także akty prawne wydane przez inne organy, zawierające przepisy obowiązujące pielgrzymów wyjeżdżających za granicę lub przyjeżdżających z zagranicy do Polski. Przeprowadzona analiza przepisów prawa pozwoliła na stwierdzenie, że działania władz państwowych, uznających doniosłą rolę religii w funkcjonowaniu państwa i społeczeństwa, sprzyjały rozwojowi turystyki pielgrzymkowej. Przepisy nie przewidywały ograniczeń i uprawianie tego rodzaju turystyki mogło odbywać się swobodnie. In the Second Republic of Poland, an important religious, cultural and socio-economic phenomenon was – as it is today – pilgrimage tourism. The author’s intention was to analyze the laws in force at that time and to answer the question whether the state legislation had a positive impact on the development of this type of tourism. The basic normative acts in this respect were the Constitution of March and the Constitution of April, whose provisions guaranteed, among others, the freedom of worship to citizens, and religious organizations, recognized by the state, the right to hold collective and public services. When it comes to ordinary legislation, the provisions of the 1932 Criminal Code, the 1932 Law on Assemblies and the provisions relating to time off from work (establishing holidays and introducing the institution of rest leave) were analyzed. Attention was also drawn to the draft of the “Tourism Act”, which contained regulations affecting the development of pilgrimage tourism. Next, the paper focuses on the legal acts issued by the Minister of Communication, providing concessions for pilgrims travelling by train, and on the legal acts issued by other bodies, containing regulations for pilgrims going abroad or coming from abroad to Poland. After the analysis of the legal regulations, it was concluded that the actions of the state authorities, recognizing the important role of religion in the functioning of the state and society, favored the development of pilgrimage tourism. The regulations did not provide for restrictions, which resulted in the practice of such tourism without restraint.

Colombia es un Estado social de derecho tal como lo especifica la constitución política en su artículo primero, tiene como fin la protección y la garantía de los derechos de los colombianos; por tal razón, en el presente se pretende abordar la interrogante de ¿Se puede estar presentando una vulneración de derechos fundamentales por parte del Estado colombiano y de las instituciones de educación superior Colombianas, tales como lo son la libertad de culto, libertad de conciencia, derecho a la educación y de libertad religiosa, hacia los estudiantes Adventistas del Séptimo día?; y de igual manera, analizar la normatividad interna Colombiana expedida por el órgano legislativo, y poder dar resolución a la pregunta de ¿La normatividad vigente hasta el momento es pertinente para protección de los estudiantes pertenecientes a comunidades religiosas, con enfoque a los estudiantes universitarios pertenecientes a la religión Adventista del Séptimo Día?. Es importante resaltar que aquellos estudiantes pertenecientes a la religión Adventista del Séptimo Día, se encuentran en una posición de desventaja respecto a las condiciones de estudio académico en las universidades por su arraigo religioso, moral y su objeción de conciencia, tienen que guardar el día sábado (guardar, entendido en el sentido de dedicar todas sus acciones a adorar a su Dios). Esta situación les impide realizar cualquier actividad estudiantil o laboral que no estén dedicadas a la religión. Es relevante mencionar que en el departamento del Meta posee once universidades que cuentan con sede física, y de igual manera, hay estudiantes que cursan sus estudios de educación superior en universidades de Colombia por medio de la modalidad a distancia. Es así como todas estas universidades tanto públicas como privadas, dispone con horarios diurnos y nocturnos de lunes a sábado, por esta razón los estudiantes Adventistas del Séptimo Día en ocasiones se ven en la difícil situación de escoger entre dos opciones brindadas en distintas situaciones por las universidades, una es en realizar actividades académicas de carácter obligatorio los días sábados o la otra es no realizar la actividad siguiendo sus preceptos religiosos y morales, esto conllevándolo a perder oportunidades académicas o tardar sus estudios académicos. Es así como se evidenciará los problemas causados a los estudiantes Adventistas analizados desde los criterios sospechosos de discriminación plantados desde la corte constitucional. Colombia, a social State of law, as specified in the political constitution in its first article, has Colombia is a social state of law as specified in the political constitution in its first article, its purpose is to protect and guarantee the rights of Colombians; For this reason, the present purpose is to address the question of is there is a violation of fundamental rights which are fundamentally enjoyed by the Colombian State, such as freedom of worship,freedom of conscience, right to education and religious freedom? and in the same way,analyze the internal regulations carried out by the legislative branch, and be able to resolve the question of Is the regulations in force so far relevant for the protection of students belonging to religious communities, with a focus on university students belonging to religion Seventh-Day Adventist?. It is important to highlight that those students belonging to the Seventh-day Adventist religion are in a disadvantageous position regarding the fact that, due to their religious and moral roots and their conscientious objection, they have to keep the Sabbath (keep, understood in the sense of dedicating all your activities to worship your God). This situation prevents them from carrying out any different activity, such as carrying out student or work activities that are not dedicated to religion. It is relevant to mention that the department of Meta has eleven universities that have physical headquarters, and in the same way, there are students who study higher education in Colombian universities through the distance modality. This is how all these universities, both public and private, have day and night hours from Monday to Saturday, for this reason Seventh-day Adventist students sometimes find themselves in the difficult situation of choosing between two options offered in different situations by the Universities, one is to carry out compulsory academic activities on Saturdays or the other is not to carry out the activity following their religious and moral precepts, this leading to losing academic opportunities or delaying their academic studies. This is how the problems caused to the Adventist students analyzed from the suspicious criteria of discrimination planted from the constitutional court will be evidenced. Abogado http://www.ustavillavicencio.edu.co/home/index.php/unidades/extension-y-proyeccion/investigacion Pregrado

Resumen Las sociedades bíblicas y misioneras comenzaron a distribuir Biblias y textos protestantes en España de manera regular a través de agentes en los años treinta del siglo XIX. En esta estrategia de distribución jugó un papel clave James Graydon. En Barcelona publicó el Nou Testament en catalán (1836) y la Biblia (1837) en español. Ambos fueron impresos en el taller de Antonio Bergnes de las Casas, además de otros impresos protestantes, de tono polémico y apologético, que el colportor distribuyó por toda la costa mediterránea. La red de agentes de Bergnes y el papel jugado por la publicidad en prensa fueron esenciales para la distribución de estos impresos protestantes, generando una importante respuesta católica en los diarios y en textos antiprotestantes, contribuyendo a profundizar el debate sobre la libertad religiosa y la libertad de cultos. Abstract Biblical and missionary societies began to distribute Protestant Bibles and texts in Spain on a regular basis in the 1830s, through agents. One of the most important of these agents was James Graydon. He operated in Barcelona, where he published the Nou Testament in Catalan (1836) and the Biblia (1837) in Spanish. Both works were printed at the workshop of Antonio Bergnes de las Casas, in addition to other polemic and apologetic Protestant, which the colporteur distributed throughout the Mediterranean coast. Bergnes’ network of agents and the role played by press advertising were essential for the distribution of these Protestant works. They were met by a notable response from Catholics, in newspapers and in anti-Protestant texts, which deepened the debate on religious freedom and the freedom of worship.

There are local regulations regarding the rights of citizens exercise in accordance with the religious, Islam is the religion of the dominant country because of a number of most people. Everyone free people to run, no more getting ganguan or disrupt their nets worship no exception for an inmate. Are equal to Indonesian citizens. Personality spiritual guidance in the form of Islam in a correctional institution is disenchanting many prisoners, make them aware of and did not want any more repeated crimes. But was running the religious right is fairly for every Muslim prisoner, whether any prisoners have the freedom to worship, to depart from this writers with research who uses the interpretive in data obtained from the descriptive verbal, observation and in use.

El estudio buscó comprender hasta qué punto algunos procesos constitutivos de la Modernidad, tales como la secularización, han resignificado las prácticas religiosas asociadas a la imagen del Divino Niño Jesús, ocurridas en la iglesia del Divino Niño del 20 de Julio, al sur de la ciudad de Bogotá. La metodología trabajada en esta investigación estuvo inscrita en el enforque cualitativo con la dinamización del diseño de la Etnografía, permitiendo describir, analizar e interpretar la postura de algunos de los asistentes a la Iglesia del 20 de Julio frente al problema de un posible desencanto de las prácticas religiosas. Después de todo el análisis de la información lograda in situ, se logró encontrar cuatro hallazgos importantes, a saber: la imagen del Divino Niño evidencia una postergación de la Modernidad, si se entiende como proceso unificador de progreso social a través del empoderamiento racional, siendo esta imagen clave de inclusión social, al tiempo que símbolo de nación; finalmente se confirma que todo esto está incluido en una referente que sostiene regímenes conductuales místico-populares. The study sought to understand to what extent some constitutive processes of the Modernity, such as secularization, have resigned religious practices associated with the image of the Divine Child Jesus, occurred in the church of the Divino Niño Jesús del 20 de Julio, south of the city of Bogotá. The methodology worked in this research was inscribed in the qualitative approach with the dynamization of the design of ethnography, allowing to describe, to analyze and interpret the position of some of the attendees of the Church of 20 de Julio regarding the problem of a possible disenchantment of religious practices. After all the analysis of the information obtained in situ, it was possible to find four important sites, namely: the image of el Divino Niño evidences a postponement of Modernity, whether it is understood as a unifying process of social progress through rational empowerment, being this key image of social inclusion, as well as a symbol of nation; finally it is confirmed that all this is included in a reference that sustains mystical-popular behavioral regimes.

Two votes given in Extraordinary Appeal 494,601, whose judgment is pending in the Federal Supreme Court, are examined critically. The objective is to point out the interpretative and argumentative misunderstandings in the constitutional examination of a state legal norm that excepted the cults and liturgies of African origin from the prohibition of cruel treatment against animals. It is concluded that there is no constitutional and legal norm that prohibits the sacrificial of animals in religious cults, however, it is forbidden cruel treatment against animals for all, including in the exercise of worship. Examinam-se criticamente dois votos proferidos no Recurso Extraordinário 494.601, cujo julgamento está em andamento no Supremo Tribunal Federal. O objetivo é apontar os equívocos interpretativos e argumentativos no exame de constitucionalidade de norma legal estadual que excepcionou os cultos e liturgias de origem africana da proibição de tratamento cruel contra animais. Conclui-se que não há norma constitucional e legal que proíbe o sacrífico de animais em cultos religiosos, contudo é vedado o tratamento cruel contra animais para todos, inclusive no exercício de culto.

El derecho a la libertad de culto se encuentra ubicado en el ámbito del derecho Constitucional y en el marco jurídico de los Derechos humanos a groso modo, teniendo en cuenta una esfera jurídica nacional ayudados principalmente de nuestra carta magna como norma de normas y columna vertebral del esquema legal del Derecho a la libertad de Culto en nuestro país , máxime si tenemos también gran jurisprudencia y doctrina al respecto, para con esto mirar los antecedentes que generan grandes vulneraciones a este derecho y como, con ayuda de un derecho comparado hacemos un paralelo de las fortalezas y falencias que tiene la libertad de culto en Colombia. Pero nuestro núcleo esencial donde se va centrar esta problemática son los Derechos Humanos debido a que el mayor antecedente de nuestro derecho en cuestión nace en el seno de una costumbre internacional de las religiones. Esta área del derecho se desarrolla con base a la protección de las diferentes creencias religiosas que existen en nuestro país y de igual forma analizar que unas religiones tienden a tener mayoría de adeptos que otras, lo que nos lleva a pensar que tienen mayor relevancia que otras minorías religiosas, que pueden sentir vulnerados sus derechos generalmente con discriminaciones en el ámbito social. The right wing religious freedom is located in the area of constitutional law and the legal framework of human rights to roughly, taking into account national legal sphere helped mainly by our Constitution as the supreme law and backbone of the scheme Legal Right to religious freedom in our country, especially if we also great jurisprudence and doctrine on the subject, for with this look the background that generate large violations of this right and, using a comparative law we parallel the strengths and weaknesses that have religious freedom in Colombia. But our essential core where it will focus this problem are human rights because the greater history of our right in question comes within an international custom of religions. This area of law is developed based on the protection of different religious beliefs that exist in our country and similarly analyze that some religions tend to be most adept than others, which leads us to think that are more relevant than others religious minorities, who may feel that their rights generally with discrimination in the social field.

En aquest article presentem la caracterització del conflicte que actualment té lloc a Cholula, Puebla, Mèxic; hi tractem dels seus antecedents, la seva història, l’organització política i les pràctiques socials generadores d’identitat que podrien ser modificades per una intrusió externa i poc beneficiosa per a la comunitat. Es pretén desposseir els habitants d’una zona de 24 hectàrees ubicada entre els seus dos poblats per mitjà d’un decret del Govern, la qual cosa té conseqüències per a la seva vida diària, repercuteix en la pràctica de les seves tradicions, afecta al seu patrimoni cultural i arqueològic, a la seva llibertat de culte, a més de, en alguns casos, a la manera de viure i l’estil de vida. Els poble cholulteca s’ha mobilitzat i han produït diferents tipus d’associacions i d’accions. Actualment, continuen lluitant per conservar la seva cosmovisió i la seva cultura vives, com les d’un poble originari i una ciutat sagrada, i no com les d’un poble folkloritzat de cara al turisme., This article presents a characterization of the conflict presently taking place in Cholula, Puebla, Mexico, describing its background, history, political organization and some of the referents and social practices which lend it its own identity and which could be altered by intrusion from outside of little beneficial impact in the community. A government decree intends to dispossess the people of Cholula of a 24-hectare area between their two villages, with dire consequences for their daily life, the practice of their traditions, and a strong impact on their cultural and heritage, their freedom of worship and, in some cases, their lifestyle and way of life. The cholulteca community has mobilized and several kinds of associations and actions have emerged. Nowadays, they carry on with their fight to preserve their worldview and keep their culture alive as that of a native people and a sacred city, instead of becoming a «folklorized» community for tourists., En este artículo presentamos la caracterización del conflicto que sucede actualmente en Cholula, Puebla, México; hablando de sus antecedentes, historia, organización política y algunos referentes y de las prácticas sociales que les generan identidad y que podrían ser modificadas por una intrusión externa y poco benéfica para la comunidad. En donde los habitantes pretenden ser desposeídos de 24 hectáreas que están entre ambos poblados, por un decreto al vapor del gobierno, esto tiene consecuencias para su vida diaria, repercute en la práctica de sus tradiciones, afecta el patrimonio cultural y arqueológico, su libertad de culto, así como en algunos casos su modo y estilo de vida. Los cholultecas se han movilizado formando diferentes tipos de asociaciones y acciones. Y actualmente siguen luchando por conservar su cosmovisión y cultura viva, como un pueblo originario y una ciudad sagrada, no como un pueblo folclorizado de cara al turismo.

During the discussions of 1856 which preceded the votes of articles ranging to integrate the new Constitution of the Government, women met first in Mexico a political Assembly role to express its position by representations read and commended by members. Women mobilized justified its action through two ways: by the prestigious surname that demonstrated their integration within a lineage and not as individuals, and by the mediation of the conservative members which led his letters to the Assembly. If this mobilization and this space of expression will be explored in our work, the rejection of this female participation in politics by the Liberals with an analysis of the liberal speech tended to discredit women as political actors and to affirm its traditional role in the private space will also be studied., Durante los debates de 1856 que precedieron la votación de los artículos que iban a integrar la nueva Constitución del gobierno, las mujeres cumplieron por primera vez en México un papel político en la Asamblea al manifestar su postura por medio de representaciones leídas y comentadas por los diputados. Las mujeres movilizadas entonces justificaban su acción mediante dos vías: por el apellido prestigioso que llevaban o sea por su integración dentro de un linaje y no como individuos, y por la mediación de los diputados conservadores que llevaron sus cartas a la Asamblea. Así como esta movilización y este espacio de expresión se analizarán en nuestro trabajo, también se estudiará el rechazo de esta participación femenina en la política por el grupo liberal con un análisis del discurso liberal que tendía a desacreditar a las mujeres como actores políticos y a afirmar su papel tradicional en el espacio privado.

Predstavljene su odredbe Ustava Srbije kojima se uređuje položaj crkava i vjerskih zajednica te ostvarivanje vjerskih sloboda u modernoj srbijanskoj državnosti, uključujući i ustavne akte relativno dugih razdoblja kada je Srbija bila uključena u razne oblike jugoslavenskih zajednica. Kompletni proces donošenja Ustava smješten je u širi društveno-povijesni kontekst iz kojega se mogu sagledati napori srbijanske političke i intelektualne elite da tijekom skoro dva stoljeća pronađu najbolji državni oblik koji će se temeljiti na demokratskim principima i omogućiti stalni ekonomski uspon i kulturni razvitak. Analizom originalnih ustavnih tekstova nedvosmisleno je potvrđen neprekidni napredak vjerskih sloboda, koji se kretao od elementarne mogućnosti za prakticiranje vlastite religije, preko utvrđivanja državnoga položaja Srpske pravoslavne crkve i prava drugih vjeroispovijedi na potpuno slobodno i zaštićeno djelovanje do usuglašavanja ustavnih odredaba u toj osjetljivoj oblasti s najvažnijim dokumentima međunarodnoga prava i praksom Europske unije. Poduzetim istraživanjem ustavnih dokumenata i konkretnih uvjeta u kojima je djelovala srbijanska država samostalno ili u zajednici s drugima prikazan je jedan od najvažnijih razdoblja srbijanske povijesti, na početku kojega je despotija zasnovana na orijentalnim vrijednostima i bez institucionalnih mehanizama da zaštiti osnovno pravo pojedinca na život, a na kraju neovisna država opredijeljena da, slijedeći najbolje demokratske tradicije, svoju budućnost gradi u okviru Europske unije., The paper concerned sets out the provisions of various Serbian Constitutions, which have been enacted in order to regulate the position of churches and religious communities, as well as the freedom of worship within the period of the contemporary Serbian statehood, also including the constitutional acts covering relatively long periods since Serbian involvement in different forms of the Yugoslav unions. Owing to the fact that a legal norm does not come to be out of nowhere and does not function based on its own principles, it was necessary to locate the entire process of promulgation of a constitution within some wider social and historical context providing better overview of the efforts exerted by the Serbian political and intellectual elite to find out the best possible form of state, which would be based on democratic principles and make it possible to attain continuous economic growth and cultural development. The analysis of original constitutional texts clearly demonstrates an uninterrupted progress in the matter of the freedom of worship, starting from the basic possibility of following up one’s own religion, passing through the period of establishment of the position of Serbian Orthodox Church within the state as well as the right of other confessions to feel free and protected in exercising their activities, up to the harmonization of constitutional provisions relating to this rather sensitive field with the most important International Law documentation and the EU Acquis. The research work relating to the constitutional documentation and to the specific conditions in which the Serbian state has functioned either autonomously or in union with others, provide an outlook of one of the most significant periods of Serbian history, headed at the beginning by a despot, based on the oriental set of values, devoid of any institutional mechanisms to protect the basic human right to live, up to an independent state determined to build its future within the framework of the European Union, following in the tracks of the best democratic traditions., Der Autor präsentiert verfassungsmäßige Richtlinien, aufgrund deren in der modernen Staatsgeschichte Serbiens die Position von Kirchen und Glaubensgemeinschaften geregelt und Glaubensfreiheiten gewährt wurden; mit eingeschlossen sind die Verfassungsakten aus den relativ langen Zeiträumen, als Serbien Bestandteil verschiedener jugoslawischer Staaten war. Da Rechtsgrundsätze stets in einen Kontext eingebettet sind und ohne einen solchen nicht funktionieren können, muss zunächst einmal der gesamte Prozess der Verfassungsgründung in einem breiteren gesellschaftlich-historischen Kontext verortet werden, um die Anstrengungen der politischen und intellektuellen Eliten Serbiens erkennen zu können, die sich im Verlauf von nahezu zwei Jahrhunderten um die Bestimmung der besten Staatsform bemühten, die auf demokratischen Grundsätzen beruhen und stetiges Wirtschaftswachstum und kontinuierliche kulturelle Entwicklung gewähren sollte. Eine Analyse von Verfassungen in ihren Originalfassungen erbrachte die unzweideutige Erkenntnis, dass die Glaubensfreiheit in Serbien stetig gefördert wurde. Dies reichte von den Grundvoraussetzungen für die Ausübung der eigenen Religion, über die Bestimmung der Serbischen Orthodoxen Kirche als Staatskirche sowie das Recht der freien Glaubensausübung für alle anderen Konfessionen, bis hin zur Anpassung diesbezüglicher Verfassungsrichtlinien an die wichtigsten Dokumente des internationalen Rechts und an die in der Europäischen Union geübte entsprechende Praxis. Eine Untersuchung der Verfassungen und der konkreten Umstände, in denen der serbische Staat selbstständig oder in Gemeinschaft mit anderen auftrat, zeigt die bewegte Entwicklung eines der bedeutendsten Abschnitte der serbischen Staatsgeschichte auf: Am Anfang stand eine auf orientalischen Werten gegründete Despotie ohne institutionelle Mechanismen zum Schutze des Lebens des Einzelnen und am Ende ein unabhängiger Staat, der sich entschlossen den besten demokratischen Traditionen anschließt, um seine Zukunft innerhalb des Vereinten Europa zu verwirklichen.

En el concepto de la Ilustración francesa la libertad de conciencia y de religión no es un derecho amplio y neutral. Los términos apuntan a un significado más restringido de lo que a primera vista se sugiere. En los escritos de Voltaire y la Encyclopédie dicha libertad se reputa por esencia y por sistema desvinculada del Dios cristiano y de su ley. Son la vena anti-cristiana, el agnosticismo religioso y el escepticismo metafísico los que vivifican el fundamento de esta libertad moderna. The French Enlightenment does not think that freedom of conscience and religion is a broad and neutral right. The terms depict a meaning narrower than that which, at first sight, is suggested. The writings of Voltaire and the Encyclopédie consider said freedom, per essence and per system, as separated from the Christian God and His law. The anti-Christian disposition, the religious agnosticism and the metaphysical skepticism are the basis for this Modern freedom.

Tanto en primera como en segunda instancia fue rechazado el recurso de protección que presentara cierta profesora de religión contra el Vicario para la Educación del Obispado de San Bernardo por habérsele revocado el certificado de idoneidad para impartir las clases. Centrándose el comentario en el considerando octavo de la Sentencia de la Corte de Apelaciones de San Miguel se hace referencia a la corriente moderna de libertad religiosa donde se induce a la colaboración entre Iglesia y Estado; en seguida se desarrolla el significado de una idoneidad necesaria para ejercer como profesor de religión, reforzándose por último el reconocimiento de una legítima independencia y autonomía de la Iglesia Católica y su legislación particular. In both instances in trial courts was rejected the "action for protection of basic constitutional rights" (recurso de protección). It was exercised by a teacher of religion classes against the Vicar for Education of San Bernardo based on the revocation of her certification for teaching. Focus on the reasoning number eight of the decision of the San Miguel's Appellate Court, this comment refers to the modern trend of religious freedom thinking that promotes the cooperation between the Roman Catholic Church and the Government. Afterwards it treats what is to be understood by qualifications for being a religious teacher, recognizing finally to the Church a lawful independence and self-government to create its own rules.

In the present article, author discusses problem of specifying the concepts of "freedom of conscience" and "freedom of religion", and the question of their relations definable borders. Author, points to the need to divide these concepts, explores the process of securing the corresponding terms in the text of the Constitution of the Russian Federation. Author notes that in all previously existing communities the religion was considered as the basis, on which was formed worldview that is the core of Western culture as a whole. Even relations, no direct religious influence, however, been included in the religious sense structure. In modern society, the situation is different. Despite the fact that freedom of religion is a self-sufficient legal institution and has its own specific content, constitutional rule through a combination of formal independent concepts fixes it inside another structural formation - Institute for freedom of conscience. In view of this, in practice, the concept of "freedom of religion" and "freedom of conscience" is often identified because of the "blurring" of insufficient specificity of the latter. The correction of this situation possibly based on more detailed and full prescribing powers in the areas of freedom of conscience and freedom of religion. In conclusion, author notes, that religious freedom acts as an element of freedom of conscience, as to the latter, in the political and legal importance of this category relates, in addition to the freedom of choice of religion and freedom to participate in religious practices, and even the right to share or not to share (to have, receive) conviction of another kind. From our point of view, the qualitative change of the Institute of freedom of conscience is possible only on the basis of conscious differentiation of the concepts and their concretization, consisting in a more detailed and complete prescribing powers in the areas of freedom of conscience and freedom of religion.

Features of civil process and civil regulation in the former Soviet Union, in the CIS countries are considered (in Armenia, Belarus, Moldova). Features of the state and confessional relations in each certain state are marked out. It is noted that in the Republic of Armenia the church is separated from the state and freedom of activity to the religious organizations, but at the same time in the Fundamental law of the Armenian church as national, the leading mission for preservation of identity of the Armenian people is taken away is guaranteed. In Belarus the relations of the state and religious associations is under construction on the principles of equality of religions and the rights of citizens independently to define the relation to religions that in general meets the universally recognized international standards, it is rigidly controlled not only activity of religious associations, but also activity of the officials answering for these questions. Republic of Moldova – the secular state, but most of the population adheres to orthodox religion that was reflected in the Law "About Cults" in which the relations of the state with orthodox church are allocated in a special way.

Jornadas Penitenciarias Vasco-Navarras [ES] Con base en el marco jurídico de la Constitución española que garantiza el derecho a la libertad religiosa de los ciudadanos, se tratan las peculiaridades que tal derecho tiene en la cárcel, así como los nuevos proyectos en tal materia. [EU] Espainiako Konstituzioaren marko juridikoan oinarrituta, zeinak hiritarren erlijio-askatasunaren eskubidea bermatzen duen, eskubide honek gartzelan dituen berezitasunak, eta era berean, gai honetan dauden proiektu berriak aztertzen dira. [FR] En se fondant sur le cadre juridique de la Constitution Espagnole qui garantit le droit à la liberté religieuse des citoyens, on aborde les particularités que ce droit a dans la prison, ainsi que les nouveaux projects dans ce domaine. [EN] Particularities of the religious freedom in prison, as well as the new projects in this matter, are discussed, based on the juridical framework of the Spanish Constitution that garantees that citizens´right.

Durante los años de gobierno del coronel Lorenzo Latorre (1876-1880), Uruguay vivió un intenso debate sobre la legitimidad de la religión, su función en la sociedad moderna, y el papel que hasta entonces venía desempeñando la Iglesia Católica como institución modeladora de cultura. El presente trabajo busca atender las principales notas de esa discusión que mantuvieron en particular católicos y metodistas, al tiempo que analiza las distintas respuestas ensayadas por la Iglesia Católica para enfrentar el proselitismo disidente.