Suchergebnisse

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

This article provides the analysis of Roman Catholic Church and state relations reflected in publications of "Free-thinker" and "Free Thought", during the period of 1933 to 1936. Those newspapers were publicized by the Lithuanian Free-thinker Ethical Culture Society (LFECS) (Lietuvos laisvamanių etinės kultūros draugijos, LLEKD). The analysis revealed that the main objective of publishers (Šliūpas, Tomas Karušis, Jonas Ilgūnas, etc.) was to introduce to the public the LFECS, to pull up the circle of its followers and change people's world-view. The main obstacle for these ambitions to be implemented was the Catholic Church. This article carries out the three level analysis of relations between the Church and state. The legitimation of the Civil registry, the abolition of religion teaching at schools and the place of the Church as an institution and religion in the general context of Lithuania's future. The content of analyzed texts revealed that free-thinkers were seeking for the legalization of Civil registry in the reasonable and consistent manner. Besides, they were engaged in educational activities, developed a program and publicized it in the press, carried out meetings with residents, governmental institutions, provided a petition to the Seimas and the President. Šliūpas and its followers were influenced by the ideas of rationalism and positivism strictly refused the Church's activities at the school. They recommended to teach introduction to morality and comparative. [to full text]

This article provides the analysis of Roman Catholic Church and state relations reflected in publications of "Free-thinker" and "Free Thought", during the period of 1933 to 1936. Those newspapers were publicized by the Lithuanian Free-thinker Ethical Culture Society (LFECS) (Lietuvos laisvamanių etinės kultūros draugijos, LLEKD). The analysis revealed that the main objective of publishers (Šliūpas, Tomas Karušis, Jonas Ilgūnas, etc.) was to introduce to the public the LFECS, to pull up the circle of its followers and change people's world-view. The main obstacle for these ambitions to be implemented was the Catholic Church. This article carries out the three level analysis of relations between the Church and state. The legitimation of the Civil registry, the abolition of religion teaching at schools and the place of the Church as an institution and religion in the general context of Lithuania's future. The content of analyzed texts revealed that free-thinkers were seeking for the legalization of Civil registry in the reasonable and consistent manner. Besides, they were engaged in educational activities, developed a program and publicized it in the press, carried out meetings with residents, governmental institutions, provided a petition to the Seimas and the President. Šliūpas and its followers were influenced by the ideas of rationalism and positivism strictly refused the Church's activities at the school. They recommended to teach introduction to morality and comparative. [to full text]

This article provides the analysis of Roman Catholic Church and state relations reflected in publications of "Free-thinker" and "Free Thought", during the period of 1933 to 1936. Those newspapers were publicized by the Lithuanian Free-thinker Ethical Culture Society (LFECS) (Lietuvos laisvamanių etinės kultūros draugijos, LLEKD). The analysis revealed that the main objective of publishers (Šliūpas, Tomas Karušis, Jonas Ilgūnas, etc.) was to introduce to the public the LFECS, to pull up the circle of its followers and change people's world-view. The main obstacle for these ambitions to be implemented was the Catholic Church. This article carries out the three level analysis of relations between the Church and state. The legitimation of the Civil registry, the abolition of religion teaching at schools and the place of the Church as an institution and religion in the general context of Lithuania's future. The content of analyzed texts revealed that free-thinkers were seeking for the legalization of Civil registry in the reasonable and consistent manner. Besides, they were engaged in educational activities, developed a program and publicized it in the press, carried out meetings with residents, governmental institutions, provided a petition to the Seimas and the President. Šliūpas and its followers were influenced by the ideas of rationalism and positivism strictly refused the Church's activities at the school. They recommended to teach introduction to morality and comparative. [to full text]

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

The purpose of the article is to disclose the problems arising from two types of marriage. After the adoption of Christianity, church marriage became obligatory and remained such in Lithuania until the middle of the 20th century. After the re-establishment of the independence, Constitution of Lithuania legally recognized church marriage. But the civil law narrowed the conception of church marriage. The Law on Religious Communities and Associations divides religious communities into traditional and other (non-traditional) ones. Only confessions considered by the state as "traditional" and "recognized" can contract valid marriages. The Office for Democratic Institutions and Human Rights of the Organization for Security and Co-operation in Europe (OSCE ODIHR) does not recognize tradition as a basis for distinguishing between religions and religious movements, but the Constitutional Court of Lithuania states that conventionalism is a constitutional framework for discriminating religions. In order to be valid and have legal consequences, church marriage must be included into the official state register. In 2010, 2/3 of church marriages were not included into the state register, so questions can arise: Where do the church marriages get lost? Why don't couples care about their church marriage and its legal consequences? Is the tradition to contract the same marriage twice – in the church and the civil registration office – still alive? It would be safe to say that people marry twice without making the difference between the church and civil marriage. It can be argued they do not trust their church marriage to be subsequently included into the state register.

The purpose of the article is to disclose the problems arising from two types of marriage. After the adoption of Christianity, church marriage became obligatory and remained such in Lithuania until the middle of the 20th century. After the re-establishment of the independence, Constitution of Lithuania legally recognized church marriage. But the civil law narrowed the conception of church marriage. The Law on Religious Communities and Associations divides religious communities into traditional and other (non-traditional) ones. Only confessions considered by the state as "traditional" and "recognized" can contract valid marriages. The Office for Democratic Institutions and Human Rights of the Organization for Security and Co-operation in Europe (OSCE ODIHR) does not recognize tradition as a basis for distinguishing between religions and religious movements, but the Constitutional Court of Lithuania states that conventionalism is a constitutional framework for discriminating religions. In order to be valid and have legal consequences, church marriage must be included into the official state register. In 2010, 2/3 of church marriages were not included into the state register, so questions can arise: Where do the church marriages get lost? Why don't couples care about their church marriage and its legal consequences? Is the tradition to contract the same marriage twice – in the church and the civil registration office – still alive? It would be safe to say that people marry twice without making the difference between the church and civil marriage. It can be argued they do not trust their church marriage to be subsequently included into the state register.

The purpose of the article is to disclose the problems arising from two types of marriage. After the adoption of Christianity, church marriage became obligatory and remained such in Lithuania until the middle of the 20th century. After the re-establishment of the independence, Constitution of Lithuania legally recognized church marriage. But the civil law narrowed the conception of church marriage. The Law on Religious Communities and Associations divides religious communities into traditional and other (non-traditional) ones. Only confessions considered by the state as "traditional" and "recognized" can contract valid marriages. The Office for Democratic Institutions and Human Rights of the Organization for Security and Co-operation in Europe (OSCE ODIHR) does not recognize tradition as a basis for distinguishing between religions and religious movements, but the Constitutional Court of Lithuania states that conventionalism is a constitutional framework for discriminating religions. In order to be valid and have legal consequences, church marriage must be included into the official state register. In 2010, 2/3 of church marriages were not included into the state register, so questions can arise: Where do the church marriages get lost? Why don't couples care about their church marriage and its legal consequences? Is the tradition to contract the same marriage twice – in the church and the civil registration office – still alive? It would be safe to say that people marry twice without making the difference between the church and civil marriage. It can be argued they do not trust their church marriage to be subsequently included into the state register.

The purpose of the article is to disclose the problems arising from two types of marriage. After the adoption of Christianity, church marriage became obligatory and remained such in Lithuania until the middle of the 20th century. After the re-establishment of the independence, Constitution of Lithuania legally recognized church marriage. But the civil law narrowed the conception of church marriage. The Law on Religious Communities and Associations divides religious communities into traditional and other (non-traditional) ones. Only confessions considered by the state as "traditional" and "recognized" can contract valid marriages. The Office for Democratic Institutions and Human Rights of the Organization for Security and Co-operation in Europe (OSCE ODIHR) does not recognize tradition as a basis for distinguishing between religions and religious movements, but the Constitutional Court of Lithuania states that conventionalism is a constitutional framework for discriminating religions. In order to be valid and have legal consequences, church marriage must be included into the official state register. In 2010, 2/3 of church marriages were not included into the state register, so questions can arise: Where do the church marriages get lost? Why don't couples care about their church marriage and its legal consequences? Is the tradition to contract the same marriage twice – in the church and the civil registration office – still alive? It would be safe to say that people marry twice without making the difference between the church and civil marriage. It can be argued they do not trust their church marriage to be subsequently included into the state register.