El tema de las relaciones Iglesia-Estado debe ser situado en el marco de la libertad religiosa, como derecho fundamental de la persona humana. El autor plantea las cuestiones más recientes—laicidad, uso de símbolos religiosos en espacios públicos, posible reforma de la Ley de libertad religiosa— a la luz de la doctrina conciliar sobre la libertad de conciencia (DH 13) y en diálogo con el ordenamiento jurídico español: Acuerdos de 1976, Constitución de 1978 (art.16), Ley Orgánica de Libertad religiosa de 1980. ; The theme of the Church-State relations must be located in the framework of religious freedom, as fundamental right of human person. The author considers the questions the most recent —laicism, use of religious symbols in public spaces, eventual reform of the Law of religious freedom— harmonizing the doctrine of freedom of conscience (DH 13) with the juridical Spanish classification: Agreement of 1976, Constitution of 1978 (art.16), Law of religious freedom of 1980.
With the advent of the Social and Democratic State of Law and the implementation of a new Territorial Administration system, implemented in our State, a new territorial distribution with a political-administrative system that decentralized power, adjudicating or giving state powers to territorial entities. In this sense, and due to the attribution of the Magna Carta itself, local authorities acquire some autonomy for the political and administrative exercise of their duties, unknown by the Administration until the moment of the establishment of the Rule of Law. Derived from the decentralization of power and the transfer of powers to Autonomies and local authorities, including island territories, institutional relations, they are or are the prelude to the daily, ordinary or extraordinary legal and competitive acts, which, more or less solemnly, which, At your service, you translate the normative machinery of power attribution. Due to historical roots and social and cultural roots, apart from state non-denominationality, the presence of the Church and other religious confessions in official and unofficial acts is a transcendent and substantial ingredient of the event. Using the case study, during the visit of Her Majesties The Kings, together with the Princess of Asturias and the Infanta, to the Royal site of Covadonga, coinciding with the Official Acts of the day of the Autonomous Community of the Principality of Asturias, and on the occasion of the celebration of the thousand three hundred years of the Kingdom of Asturias in the centenary of the Coronation of the Virgin of Covadonga and the first century of the Covadonga Mountain Park, we will conclude and speak about the importance and heritage of the power / State / Institution relationship, with the Church as an Institution, using the protocol machinery as a link, and element of conjugation, at the service of communication and public relations. ; Con el advenimiento del Estado Social y Democrático de Derecho y la implementación de un nuevo sistema de Administración Territorial, implantado en nuestro Estado, surgieron, entre otros muchos cambios, una nueva distribución territorial con un sistema político-administrativo que descentraliza del poder, adjudicando o cediendo competencias estatales a los entes territoriales. En este sentido, y por atribución competencial de la propia Carta Magna, los entes locales adquieren cierta autonomía para el ejercicio político y administrativo de sus cometidos, desconocido por la Administración hasta el momento de la instauración del Estado de Derecho. Derivado de la descentralización del poder y de la cesión de competencias a Autonomías y a entes locales, incluyendo territorios insulares, las relaciones institucionales, suponen o son la antesala de los actos legales y competenciales cotidianos, ordinarios o extraordinarios, más o menos solemnes, que, a su servicio, traduce la maquinaria normativa de atribución de poder. Por raigambre histórica y arraigo social y cultural, al margen de la aconfesionalidad estatal, la presencia de la Iglesia y demás confesiones religiosas en actos oficiales y no oficiales, supone un ingrediente transcendente y sustancial del evento. Utilizando el estudio del caso, con ocasión de la visita de Sus Majestades Los Reyes, junto con la Princesa de Asturias y la Infanta, al Real sitio de Covadonga, coincidente con los Actos Oficiales del día de la Comunidad Autónoma del Principado de Asturias, y con motivo de la celebración de los mil trescientos años del Reino de Asturias en el centenario de la Coronación de la Virgen de Covadonga y el primer siglo del Parque de la Montaña de Covadonga, procederemos a concluir y disertar acerca de la importanciay riqueza patrimonial de la relación poder/Estado/Institución, con la Iglesia como Institución, utilizando la maquinaria protocolaria como nexo, y elemento de conjugación, al servicio de la comunicación y de las relaciones públicas.
The urgency of the research of the topic of the article is that according to the legislation of Ukraine the marriage ceremony is not the basis for the occurrence of rights and duties of a spouse to a woman and a husband, except for cases when the religious ritual of marriage took place before the creation or restoration of state bodies of registration of acts of civil status. The object of the research article was the problem of recognition of religious marriage at the state level. The authors argue that the state could recognize religious marriages as evidence and a form of detection and recognition of mutual responsibilities between a man and a woman who, for whatever reason, did not register their marriage with the state body of the National Civil Registration Authority, but live by one family and act in the interests of children. The article states that in many countries a religious marriage has the same legitimate power as the marriage registered with the relevant state authorities. The authors of the article in the conclusions suggest amending the legislation of Ukraine to recognize a religious marriage as valid, with the condition that the spouse will subsequently register it in the state bodies of the National Civil Registration Authority. Subsequent registration shall take place not later than five years after the marriage was made through a religious rite during the period of the status of the temporarily occupied territories, or not later than two years after the abolition of the status of the temporarily occupied territories.
The article presents the results of modern model comparative legal analysis concerning state and legal regulation of the religious component in education within the context of state and municipal educational organization profile activity. The conceptual features of such regulation optimal model are determined, claiming the status of universal ones; their uniform consolidation in the special educational legislation of modern secular states is justified.
According to the nature of the Westphalian system, the independent state is the central actor in international relations. However, the discipline has not developed theoretical approaches regarding the independence process, which is considered more a concern of the international law and the political interests of state actors. Then, in this article, the issue of independence is analyzed as a basic step for political entities to access statehood, becoming a basisfor understanding the role of the independent state in the Westphalian order. It is necessary to observe the variations in the conception of independence, especially regarding self-determination and recognition principle, acknowledging the existence of deep changes in the international system. This principle has had greater relevance since the 1990s due to the disintegration processes of some countries, particularly the case of Kosovo. Taiwan is also a relevant experience. Another key point is the weakening process of the state, with the appearance of variants that question the status and existence of the state actor. At the end of this paper, a brief reference is made to the Latin and Central Americanexperience, which shows particularities since the 19th century. ; El actor central en las relaciones internacionales es el Estado soberano independiente, según la naturaleza del sistema westfaliano; sin embargo, en la disciplina no se han desarrollado enfoques teóricos sobre el proceso de independencia. Se considera más un asunto del derecho internacional y de los intereses políticos de los actores estatales. Por ello, se analiza en este trabajo, la cuestión de la independencia como un paso básico para que las entidades políticas accedan a la categoría de Estado, lo que sirve de fundamento para entender el papel del Estado independiente en el orden westfaliano. Al reconocer que hay cambios profundos en el sistema internacional, es necesario observar las variaciones en la concepción de independencia, sobre todo en relación con el principio de autodeterminación y el reconocimiento.Esto tiene mayor relevancia a partir de la década de 1990, por los procesos de desintegración de algunos países, en particular, el caso de Kosovo; otra experiencia relevante es Taiwán. A lo anterior, se suma el debilitamiento del Estado, con la aparición de variantes que cuestionan la estatidad y la existencia del actor estatal. Al final,se hace una breve referencia a la experiencia latinoamericana y centroamericana, que muestran particularidades desde el siglo XIX.
At the ideological level, the protection of human rights and freedoms in the United States is proclaimed as a political, legal and moral axiom. It has become a generally accepted view that the rule of law conception reflects the meaning and content of the US legal system, which is based on the original values of the American people. The ideological source of the rule of law conception in the United States was the theological direction of natural law theory. The theological direction, based in the United States on the doctrines of Calvinism, developed an attitude to law as a supernatural entity that is not subject to the state. The article considers the influence of these ideas on the formation of the modern rule of law conception in the United States. It is impossible to give a comprehensive and correct definition of the rule of law that included all the meanings of the concept and its equivalents in all languages. This creates an analogy with large-scale sacred concepts, such as "God". It can be said that the concept "rule of law" is definitely similar in this sense to the concept "God", which is also inclusive in its sphere, and means the objectified supernatural entity that is the object of worship and the source of the good.
Task force report: Introduction -- Recommendations: Making North America safer ; Creating a North American economic space ; From vision to action: institutions to guide trinational relations ; Conclusion -- Additional and dissenting views -- Task Force members -- Task Force observers
La igualdad religiosa fue el principal reclamo político de los evangélicos en Argentina en la década de 1990. En este artículo se analiza lo sucedido con este reclamo en el período 2002 y 2010, tomando como eje la discusión de los proyectos de ley sobre actividades e instituciones religiosas en Argentina. Se plantea que ningún proyecto fue aprobado en aquel período a causa del surgimiento de controversias sobre la definición de la agenda pública evangélica, el mantenimiento de la oposición católica y la escasa recepción de esta demanda en la dirigencia política argentina. En términos metodológicos, se reconstruyen los debates alrededor de la igualdad religiosa por medio de varias fuentes de información: a) proyectos de ley presentados; b) noticias sobre éstos y sobre la igualdad religiosa en los principales diarios nacionales y la prensa evangélica, y c) entrevistas en profundidad a referentes evangélicos que participaron en la discusión de dichos proyectos. Se concluye que lo acontecido en aquel período visibilizó las fracturas internas del espacio evangélico, los límites de su proyección política y el mantenimiento de la hegemonía católica en el plano de las relaciones político religiosas en Argentina.
The study of the impact of globalization on religion and the changes in Vietnam's policies in recent years is a difficult and difficult task to determine accurately. However, the results that this article brings will partly shed light on the religious trends in Vietnam before the impact of globalization and the changes in religious policy of the Vietnamese state today. This study focuses on clarifying religious life in Vietnam; the impact of globalization on religious life in its people; it highlights common trends in religious life, as well as secularization, modernization of religion, diversification of religious activities, new forms of religion, and the characteristics of new religious phenomena. The study also focused on analyzing Vietnam's religious policies; the advantages and limitations of these policies. It can be seen that the change of religious life in Vietnam in the period of renewal is mainly due to the impact of change in the economic, cultural and social life of the renewal of economic development, in the context of globalization, market expansion, and the international integration of Vietnam. Furthermore, it is a consequence of the restoration and increasing need for religious-spiritual life after years of repression by war. Hence, the need for theoretical and practical research on religious trends and policies, to help improve the policies of the Communist Party and the State on religion, guaranteeing democracy and equality in religious activities in Vietnam.
Las relaciones Obispos-Religiosos han conocido periodos de fluida colaboración pero también de tensiones e incomprensiones. El XXXº aniversario de la promulgación de la Instrucción Mutuae Relationes es ocasión para volver sobre esta delicada y compleja cuestión. Después de una breve presentación de las notas más características del documento se analizan algunos de sus contenidos más relevantes desde un doble ángulo: los frutos maduros alcanzados y los retos aún pendientes y dificultades en orden a unas más sanas relaciones. Tanto los logros como las dificultades se sitúan en la necesidad de una mejor coordinación en el campo pastoral, formativo y de gobierno. Las relaciones Obispos-Religiosos se hacen más estrechas y complejas en tres situaciones concretas: la apertura y cierre de casas o posiciones apostólicas; la encomienda de una obra u oficio a un miembro de un instituto o una comunidad y, en tercer lugar, los abusos en el modo de ejercer el apostolado por parte de un religioso. Según la sensibilidad, el grado de conocimiento y diálogo estas situaciones se pueden convertir en momentos de fecundo encuentro o de manifiestas tensiones. ; The Bishops-Religious relations have known periods of smooth collaboration but also of stress and misunderstanding. The 30th anniversary of the enactment of Mutuae Relationes Instructi on is time to go back over this subtle and complex topic. After a short presentation of the most characteristic notes of the document, the author analyzes some of the most relevant contents from a double point of view: what has been reached and what is still on a difficult way in order to reach a better relationship. Achievements and challenges are always in the same areas: pastoral, formation and government, and the goal is to look for a better coordination in them. The Bishops-Religious relations become closer and more complex in three concrete situations: opening and closing of houses or apostolic positions; the entrusting of a responsibility or a position to a member of an institute or community; and the abuses in the way a religious exercises the mission. According to the sensitivity, knowledge and dialogue these situations may become chances of fruitful encounter or appalling strain.
Americans seem to fear Latinos (both immigrants and residents) almost as much as they fear terrorists. Latinos, in fact, are also subjected, like terrorists, to an increasingly militarized government treatment as well as to sophisticated electronic surveillance, deadly attacks, and unlawful detainment practices. The reasons for this similarity are not accidental and, in fact, the two are deeply connected. First, the employment of a more militarized approach to handling Southern U.S. border security as well as to Latino community policing is, in part, a direct result of the economic opportunism of military contractors who see these areas as a profitable replacement for the end of military operations in Iraq and Afghanistan. Second, and more importantly, Latino migration represents a level of threat to the sovereignty of the U.S. state that is in many ways similar to that posed by the transnational network of terrorists. As a consequence, the U.S. state has responded to this perceived threat with pre-emptive and aggressive practices that have often violated constitutional principles and placed the Latino community at great risk. ; Los estadounidenses parecen temer a los latinos (tanto inmigrantes como residentes) casi tanto como temen a los terroristas. De hecho, los latinos también están sometidos, al igual que los terroristas, a un trato cada vez más militarizado por parte del gobierno, así como a una sofisticada vigilancia electrónica, ataques mortales y prácticas de detención ilegales. Las razones de esta similitud no son accidentales y, de hecho, están profundamente conectadas. En primer lugar, la utilización de un enfoque más militarizado a la hora de regular la seguridad fronteriza en el sur de EE.UU., así como la vigilancia policial de la comunidad latina es, en parte, una consecuencia directa del oportunismo económico de los contratistas de defensa que ven estas áreas como una manera de reemplazar rentablemente el final de las operaciones militares en Irak y Afganistán. En segundo lugar, y más importante, ...
