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.

The paper analyzes the process of constitution of the Movimento de Educação de Base – MEB –, reflecting about the dynamics of relations between Church and State in Brazil, at a time when education in the rural environment was disputed by diverse social groups. Its objective is to understand how, within an officially secular state, an agreement can be signed and justified in which the Brazilian Government financed a movement proposed and coordinated by the Catholic Church. Theoretically based on the notions of elite groups and influence, it investigates the approximations between governmental and religious agents involved in establishing the agreement. Finally, it analyzes the decree formalizing the agreement, relating some of its main points with the previous process. ; El artículo analiza el proceso de constitución del Movimento de Educação de Base - MEB -, reflexionando sobre la dinámica de las relaciones entre Iglesia y Estado en Brasil, en un momento en que la educación en el medio rural era disputada por diversos grupos sociales. Tiene por objetivo comprender cómo, en un Estado oficialmente laico, pudo ser firmado y justificado un convenio en el cual el gobierno financió un movimiento propuesto y coordinado por la Iglesia Católica. Fundamentado teóricamente por las nociones de grupos de élite e influencia, investiga los acercamientos entre los agentes gubernamentales y religiosos involucrados en la consecución del acuerdo. Finalmente, analiza el decreto del convenio, relacionando sus puntos principales con el proceso antecedente. ; O artigo analisa o processo de constituição do Movimento de Educação de Base – MEB –, refletindo sobre a dinâmica das relações entre Igreja e Estado no Brasil, em um momento em que a educação no meio rural era disputada por diversos grupos sociais. Tem por objetivo compreender como, no interior de um Estado oficialmente laico, pôde ser firmado e justificado um convênio no qual o governo federal brasileiro financiou um movimento proposto e coordenado pela Igreja Católica. Embasando-se teoricamente nas noções de grupos de elite e influência, investiga as aproximações entre os agentes governamentais e religiosos envolvidos na consecução do acordo. Finalmente, analisa o decreto de formalização do convênio, relacionando alguns de seus pontos principais com o processo antecedente.

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.