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The effectiveness of teaching the religion depends on the degree of the linguistic efficiency for the sender and for the recipient and by the degree of linguistic awareness of the religion instruction teacher i.e. his knowledge about mechanisms of the linguistic intercommunication. In the religious education transmission it seems essential to be perceiving language of the religious education by pupils. Amongst pupils and religion instruction teachers from primary schools and post-secondary a belief that the new manuals are adapted for the age and the level of the religious knowledge of pupils is dominating, they aren't proposing more serious linguistic problems concerning remarks. This belief results from the low-end acquaintance of the religious /terminology pupil's/ and of religion instruction teacher's /conformism/. Pupils of upper secondary schools are more conscious of their gaps in the knowledge of a language religious however the little percentage is only trying to make up for these gaps through the participation in active religious education /especially this beyond the school/.

The relationship between science and religion, particularly their assumed conflict, has traditionally been discussed in terms of their factual or logical contradictions. The article proposes to change this perspective and to consider them both as sources of images in order to show their powerful interaction in the sphere of the imaginary. It also emphasizes that the historical and cultural context of their interaction is highly important. Based on the 66 in-depth interviews with the (post)Soviet generations of Ukrainian and Lithuanian scientists, the article reconstructs their imaginary of the Divine. Most of them have not retained their Christian belief. Instead, they created an alternative, science-related imaginary that integrated science and religion rather than put the two in conflict. The research provides evidence that the Soviet culture aimed at eradicating religion has in fact planted a seed of a religious sensibility and imaginary that was hidden under the guise of science and that has been persisting through generations.

The issue of the autocephaly of Ukrainian Orthodoxy has once again demonstrated that the concept of atheism and the fight against religion propagated by the communists did not bring the expected results. On the contrary, religion has become a factor that connects societies in the republics of the former USSR with the former metropolis, especially for Slavic and Orthodox populations. It should not come as a surprise, therefore, that the problem of the autocephaly of Ukrainian Orthodoxy has been exploited in the current Russian-Ukrainian dispute, described as a post-imperial hybrid war. The aim of this article is to show how both sides of the conflict are using the issue of the autocephaly of Ukrainian Orthodoxy.

The article deals with resonance, development, and changes in various forms of atheism in the works of Czech, especially Marxist, intellectuals in the second half of the 20th century. Attention is also paid to their influence on public opinion, especially in connection with a rise in negative attitude of a large part of the Czech public towards religion. The study is based primarily on historical and discursive analyses of the works of principal authors from the 1950s to 1989. Among the authors discussed are important figures such as Ivan Sviták, Milan Machovec, and Vítězslav Gardavský.

Multiculturalism as an ideology claims that Western societies ought to be transformed into patchworks of ethnicities, religions and races. It is supposed to help the economy grow. It also cancels out nationalism – the root cause of conflict and war. Immigration brings about such social transformation. From the mid-1980s that ideology set out the limits of public debate and underpinned immigration policies. However, the multicultural consensus of Western elites of opinion, power and money seems to be crumbling. Erstwhile marginalized, its critique becomes ever louder.