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A random sample of 912 persons in Delft, the Netherlands, was used to investigate the influence of several variables on the independent variable of SP progressiveness (SPP). A matrix of correlations between 15 items of the original questionnaire was computed: 8 items which were highly related to each other were found. These items were used as indicators for SSP by summing the answers of each R on every item. On these scores an analysis of variance was carried out with 5 independent variables: religion, age, income, level of educ, & sex. The following findings were obtained: (a) Religion had a signif influence on SPP scores; R's who do not have any specific religion tend to be more progressive than others. Furthermore, Catholics tend to be more progressive than Protestants & Dutch-Reformed. (b) The level of educ & income had signif influences on SPP-scores; the higher the income or the educ'al level, the lower the progressiveness-score. (c) The variables age & sex did not have signif influences on SPP-scores. (d) The 5 variables included in the design explained 32% of the total variance in the SPP-scores. Of the remaining 68%, about 27% can be explained in terms of error-variance. This means that about 41% of the total variance in SPP-scores has to be explained by factors which are not included in the design. 3 Tables. Modified HA.

Different organizational structures of the Catholic Church in Slovenia were a reflection of the circumstances in the Christian community in the Central European region. Being a basic structure, a diocese has existed since the antique period. The diocese is a religious community with a centre in a large settlement (civitas). With the spread of Christianity into the rural areas and into the peasant environment, parishes began to come into existence. In historiography, the terms 'primitive parishes' began to be used to refer to the oldest parishes. They were characterized by their vastness. The number of primitive parishes increased in the 12th century. Due to remoteness of diocesan centres from the communities in rural areas and because of the inability of bishops to be in touch with the priests in rural areas, intermediate stages of organization were coming into existence during centuries, i.e., archdeaconries and deaneries at some places. Some important changes occurred in the operation of the Catholic Church and in its organization in Slovenia during the years after the Second World War. New parishes were established. The change of the state boundaries required changing the diocesan boundaries. Finally, the creation of the independent state of the Republic of Slovenia required a new setting up of the pastoral work and a new territorial organization of dioceses. Adapted from the source document.

The paper starts from the hypothesis that current religious change may be best approached within the categorial framework not of a sociology of religion, conceived of and practiced as a sociology of religion of individuals and value but a political sociology of religion (Guizzardi) focused upon political exchange aimed at generating legitimacy and, therefore, creating consensus. Two current complementary trends of religious change, described as politization of religion and religionization of politics (Robertson), are interpreted in such a way. Firstly, some aspects of the current politization of religion have been ... described, and, secondly, the crucial aspects of religionization of politics, projected primarily upon the background of transitional processes in former Yugoslavia have been identified and analysed. (SOI : PM: S. 206)

Following some general observations on the growing secularization of Western societies & after producing statistical data documenting the percentages of Muslim populations in Belgium & the Netherlands, three major issues are addressed from a Belgian perspective: (1) Islam bashing in the context of the recognition of freedom of religions & worldviews in a modern democratic society, (2) policies & attitudes toward visible religious symbols worn in public places; the banning of the hijab (the headscarf worn by Muslim females) in Antwerp public schools, & (3) the degree of separation between state & religion in Belgium. It is argued that the Islamic religion should not be associated with violence, terrorism, or oppression of women; Islam should be integrated on equal rights with other religions into the Belgian society, while emancipative & liberal movements within it should be actively supported. The banning of head scarves for Muslim teachers & students in Flanders is assessed from the broader perspective of similar policies, either implemented or planned, in France, Germany, & other European countries. Articles from the Belgian constitution are quoted to illustrate that the separation between state & religion in this country is incomplete; although the government adopts a neutral stance toward all worldviews, the state recognizes six official religions whose practice is partially supported with tax-payer's money & their clergy receive state pension; the favoring of the Catholic Church in this arrangement is pointed out. It is concluded on a general note that despite the secularization of the society, religious issues figure prominently in the public sphere. Z. Dubiel

According to Luhmann, religion transforms the indefinable/undefined into the definable/defined complexity, thus outlining the problems of the whole society. Due to this function, religion remams bound to the level of the entirety of a social system. Nevertheless, in time, in the course of the functional differentiation of society, different sub-systems have been created for different tasks (economy, science, politics, education, etc.) and religion has been accorded the status of one such system. Besides distinguishing among various subsystems, this process implies the separation of diverse task-areas within the religious system itself. By and by, within the Christian religion, three functionally differentiated spheres have emerged which Luhmann labels as a) the church, i.e. the entirety of spiritual communication in which the function of the system of religion is fulfilled for the whole social system; b) Diaconate (Diakonie), which performs the system's tasks towards other social sub-systems (these tasks, in line with the theory of systems, may be termed services -Leistungen) as well as towards personal systems (in line with the theory of systems they may be termed pastoral - Seelsorge); and c) theology (Theologie) whose role within the religious system may be described as reflexion (Reflexion) i.e. the task of the reflexive contact of one's own identity. (SOI : PM: S. 255)

Rezension von: Bax, Mart: Medjugorje - Religion, politics, and violence in rural Bosnia. Amsterdam : VU Uitgeverij, 1995. XIX,139 S

From an extensive comparative study conducted in 27 European countries about the attitude of young people towards history, the winnowed variables show the attitude towards history and the causes of historical changes as well as the attitude towards nation and religion. The results (obtained from a sample including 1,025 Croatian high-school first-graders) show that the attitudes of young people towards history do not significantly differ from those in other European countries. However, the interest of young people for national problems, national communities and religion has increased. The attitude towards history is shaped by the factors that homogenize the living space of young people. (SOI : PM: S. 128)

Spinoza, Pufendorf and Locke all championed freedom of thought (including freedom of religion) and of speech; all three thinkers deserve credit for having forged the fundamental principles of the liberal tradition. Spinoza, in particular, was the first writer in modern times to articulate a systematic defence of democracy. He believed that the state should promote the welfare of its citizens, while maximising their freedom. Although he equated right with power, he also advocated respect for the moral law, stressing the importance of being good to other people. Keywords: Spinoza, Pufendorf, Locke, freedom of religion, freedom of thought, liberalism

In 2008, the Dutch politician Geert Wilders (Partij voor de Vrijheid PVV, Party For Freedom) published on the Internet his film Fitna, discussing the Islam in what the author of the present article calls an amateurish series of stereotypes, prejudices, decontextualized images and (purposeful) mistranslations. The Dutch debate surrounding the movies was almost exclusively directed in terms of freedom of opinion and expression, and their alleged threat. An upheaval amongst the Dutch political elite and within media circles that was, however, disappointingly short. In the present article, the author discusses the obsession for Islam as a symptom of growing political incapacity to make a rational and nuanced analysis of the diversity and complexity of the Islam on the one hand, and the role and place of religion in the 21st century in general. The first part is a criticism of the conducted debate, the second part an effort to formulate the right questions that can lead to some realistic answers. References. O. van Zijl