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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 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.

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

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.