International audience ; The separation of Church and State that led to the 1905 law, whose centenary we are celebrating this year, has been the subject of much research in religious history. This paper proposes to take a point of view that has not been widely adopted in France until now: that of Catholic women united in a mass organisation, the Patriotic League of French Women. Gender history offers new perspectives for analysing secularism whose contemporaries of the 1905 law did not fail to underline the different implications for women and men. This work aims to study secularism as a particular moment of mobilisation for conservative women. It focuses on a women's association founded in Paris in 1902 by a group of Catholic aristocrats against to the policies of the "radical" (center) government. ; Le processus de séparation de l'Eglise et de l'Etat qui a abouti à la loi de 1905 dont nous fêtons le centenaire cette année a fait l'objet de recherches nombreuses en histoire religieuse. Cette communication propose de prendre un point de vue peu adopté jusqu'ici en France : celui de femmes catholiques réunies dans une organisation de masse, la Ligue patriotique des Françaises. L'histoire du genre offre des perspectives nouvelles pour analyser un sujet – la laïcité – dont les contemporains de la loi de 1905 n'ont pas manqué de souligner les implications différentes pour les femmes et pour les hommes. Ce travail propose d'étudier la laïcité comme moment de mobilisation particulier pour les femmes conservatrices. Nous traiterons d'une association féminine fondée à Paris en 1902, par un groupe d'aristocrates catholiques hostiles à la politique du gouvernement radical.
As part of this book, which looks at relations between image and power, the real influential struggle that has taken place, around the cinema, the Church and the supporters of secularism in France, throughout the first half of the twentieth century, is particularly symptomatic of the media's recognised propaganda power, well before any totalitarian state took over it. But let's start with the actors involved in this influence struggle, and their relationship to the image at the time of the birth of the cinema at the end of the nineteenth century. First, the Catholic Church. The Catholic religion is characterised by an ambiguous relationship to the image, in opposition, for example, to Orthodox Christians. While Catholics fear divine representation, the image has always been used throughout history as a privileged educational vector. From the 19th century, the icon was thus used as a 'bible for illiteracy'. The technical advances that mark the history of the image have always been integrated into the range of teaching tools used in the work of catechsis: the magic lantern, the print shop and thus the filmmaker. Thus, as soon as it has been developed, the animated image is used for the teaching of catechism, with the full approval of the religious authorities 1: educational films are therefore produced, illustrating the bible episodes, in full continuity with the use of fixed screenings. The question is more challenging about the inclusion of projections in preaching, which some priests claim in order to attract faithful to the offices. Some Catholics approve and encourage them, such as George-Michel Coissac, who wrote in 1903, how many examples could we cite of priests who have, by this means alone, succeeded in making genuine spiritual resurrections in their parishes? 2. But many others are revolutionised by these methods and call for a decision by the ecclesiastical authorities in this area. This 1, however, does not rule out the possibility that the filmmaker, as a show, has been rejected by a number of ...
Within the framework of considérations regarding the training of imams in Belgium, the King Baudouin Foundation sought to produce a report portraying the situation concerning organised secularism and religions in the country. The main aim of such a report was to outline the training of both ministers of recognised religions and secular delegates. In a second phase, a similar approach was taken to describe the situation in a few other European countries. Belgium has no legal provisions or regulations that are recognised as such by the state and impose minimum requirements on the training of religious ministers or secular delegates. Consequently, it is the internal rules laid down by the various religions themselves that define such training requirements. However, some training of this type is organised as part of recognised, subsidised higher education and therefore leads to the conferral of a legally recognised title. Similar situations apply in some other countries. The present study discusses the situation in France, the Netherlands, Great Britain, Germany and Sweden. In all these countries, it is entirely up to the respective religions themselves to stipulate their internal training requirements. However, as in Belgium, such mandatory training may be organised within the framework of higher education that is financed and/or organised by the state and, if need be, incorporated in a bachelor's or master's degree. One significant observation is that in the countries in question combinations of academic and religious requirements apply in various instances, indeed for a relatively large number of religions (at least in the Netherlands and Great Britain). The experience gained in France, the Netherlands and Great Britain also highlights how divided Muslim communities are with respect to the training requirements applying to imams. The establishment of internal standards applying solely within Islam would appear to constitute a first, essential step towards the creation of suitable training that applies to adherents of all the various 'trends' within this particular religious community. In this connection, the Executive of Belgian Muslims could play a crucial role. Furthermore, in Belgium the salaries of religious ministers and secular delegates are paid by the federal government, in line with its recognition of the religions in question, based on criteria that include their 'service to society'. The question arising next concerns the academic qualification to be awarded at the end of such training. No doubt it would make sense to impose at least the requirement equivalent to that expected by the ministers of other religions. Experience gained abroad also underscores the value of calling upon the expertise and skills already on offer at higher education institutions, teaching universities and research establishments when putting together a training course based on a progressive growth model, developing ideas for the short, medium and long term. If training for imams is offered as an option in higher or university education, as a community-related subject, Belgium's various Communities will have to be invited, as appropriate, to join in the associated thought process. Similarly, the constitutionality of making the payment of a religious minister's salary dependent on their having undergone a specific training course will need to be addressed. In this connection, we refer you to the work being done by the committee recently set up by Minister Onkelinx, which is due to publish a report some time in 2006. Finally, the social role played by imams should not be ignored. In this respect, any training project will also have to take on board considerations such as how to meet short-term needs (especially with regard to languages and knowledge of the society in question, particularly compared with serving imams) and subsequent developments (e.g. taking account of young Muslims born in the respective country, most of whom will have the corresponding nationality).
Within the framework of considérations regarding the training of imams in Belgium, the King Baudouin Foundation sought to produce a report portraying the situation concerning organised secularism and religions in the country. The main aim of such a report was to outline the training of both ministers of recognised religions and secular delegates. In a second phase, a similar approach was taken to describe the situation in a few other European countries. Belgium has no legal provisions or regulations that are recognised as such by the state and impose minimum requirements on the training of religious ministers or secular delegates. Consequently, it is the internal rules laid down by the various religions themselves that define such training requirements. However, some training of this type is organised as part of recognised, subsidised higher education and therefore leads to the conferral of a legally recognised title. Similar situations apply in some other countries. The present study discusses the situation in France, the Netherlands, Great Britain, Germany and Sweden. In all these countries, it is entirely up to the respective religions themselves to stipulate their internal training requirements. However, as in Belgium, such mandatory training may be organised within the framework of higher education that is financed and/or organised by the state and, if need be, incorporated in a bachelor's or master's degree. One significant observation is that in the countries in question combinations of academic and religious requirements apply in various instances, indeed for a relatively large number of religions (at least in the Netherlands and Great Britain). The experience gained in France, the Netherlands and Great Britain also highlights how divided Muslim communities are with respect to the training requirements applying to imams. The establishment of internal standards applying solely within Islam would appear to constitute a first, essential step towards the creation of suitable training that applies to adherents of all the various 'trends' within this particular religious community. In this connection, the Executive of Belgian Muslims could play a crucial role. Furthermore, in Belgium the salaries of religious ministers and secular delegates are paid by the federal government, in line with its recognition of the religions in question, based on criteria that include their 'service to society'. The question arising next concerns the academic qualification to be awarded at the end of such training. No doubt it would make sense to impose at least the requirement equivalent to that expected by the ministers of other religions. Experience gained abroad also underscores the value of calling upon the expertise and skills already on offer at higher education institutions, teaching universities and research establishments when putting together a training course based on a progressive growth model, developing ideas for the short, medium and long term. If training for imams is offered as an option in higher or university education, as a community-related subject, Belgium's various Communities will have to be invited, as appropriate, to join in the associated thought process. Similarly, the constitutionality of making the payment of a religious minister's salary dependent on their having undergone a specific training course will need to be addressed. In this connection, we refer you to the work being done by the committee recently set up by Minister Onkelinx, which is due to publish a report some time in 2006. Finally, the social role played by imams should not be ignored. In this respect, any training project will also have to take on board considerations such as how to meet short-term needs (especially with regard to languages and knowledge of the society in question, particularly compared with serving imams) and subsequent developments (e.g. taking account of young Muslims born in the respective country, most of whom will have the corresponding nationality).
Within the framework of considérations regarding the training of imams in Belgium, the King Baudouin Foundation sought to produce a report portraying the situation concerning organised secularism and religions in the country. The main aim of such a report was to outline the training of both ministers of recognised religions and secular delegates. In a second phase, a similar approach was taken to describe the situation in a few other European countries. Belgium has no legal provisions or regulations that are recognised as such by the state and impose minimum requirements on the training of religious ministers or secular delegates. Consequently, it is the internal rules laid down by the various religions themselves that define such training requirements. However, some training of this type is organised as part of recognised, subsidised higher education and therefore leads to the conferral of a legally recognised title. Similar situations apply in some other countries. The present study discusses the situation in France, the Netherlands, Great Britain, Germany and Sweden. In all these countries, it is entirely up to the respective religions themselves to stipulate their internal training requirements. However, as in Belgium, such mandatory training may be organised within the framework of higher education that is financed and/or organised by the state and, if need be, incorporated in a bachelor's or master's degree. One significant observation is that in the countries in question combinations of academic and religious requirements apply in various instances, indeed for a relatively large number of religions (at least in the Netherlands and Great Britain). The experience gained in France, the Netherlands and Great Britain also highlights how divided Muslim communities are with respect to the training requirements applying to imams. The establishment of internal standards applying solely within Islam would appear to constitute a first, essential step towards the creation of suitable training that applies to adherents of all the various 'trends' within this particular religious community. In this connection, the Executive of Belgian Muslims could play a crucial role. Furthermore, in Belgium the salaries of religious ministers and secular delegates are paid by the federal government, in line with its recognition of the religions in question, based on criteria that include their 'service to society'. The question arising next concerns the academic qualification to be awarded at the end of such training. No doubt it would make sense to impose at least the requirement equivalent to that expected by the ministers of other religions. Experience gained abroad also underscores the value of calling upon the expertise and skills already on offer at higher education institutions, teaching universities and research establishments when putting together a training course based on a progressive growth model, developing ideas for the short, medium and long term. If training for imams is offered as an option in higher or university education, as a community-related subject, Belgium's various Communities will have to be invited, as appropriate, to join in the associated thought process. Similarly, the constitutionality of making the payment of a religious minister's salary dependent on their having undergone a specific training course will need to be addressed. In this connection, we refer you to the work being done by the committee recently set up by Minister Onkelinx, which is due to publish a report some time in 2006. Finally, the social role played by imams should not be ignored. In this respect, any training project will also have to take on board considerations such as how to meet short-term needs (especially with regard to languages and knowledge of the society in question, particularly compared with serving imams) and subsequent developments (e.g. taking account of young Muslims born in the respective country, most of whom will have the corresponding nationality).
