BOŽJA REČ I TOLERANCIJA U MEDIJIMA
Prikaz knjige Dubravke Valić-Nedeljković, ur. (2005): Crkve, verske zajednice, mediji i demokratija, Novi Sad: Novosadska novinarska škola
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Prikaz knjige Dubravke Valić-Nedeljković, ur. (2005): Crkve, verske zajednice, mediji i demokratija, Novi Sad: Novosadska novinarska škola
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Although religion science was introduced in schools in the Republic of Srpska as early as 1992 (as a reflection of favourable position of religion in society), there is still a dispute of what kind of religion science a school needs: confessional or non-confessional, and judgments very from apologetics to dispute. The author explains several research findings in which the attitudes of citizens towards religion and religion science have been studied. It has been found out that younger population, females, refugees, craftsmen and workers, testees with secondary school attainment, and those who are well off have a more positive attitude to religion science. Additionally, a comparison between citizens’ attitudes to religion science and several independent research conducted between 1993 and 2001, shows a tendency in percentage growth of the inhabitants justifying the introduction of religion science in schools and its positive impact.
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If we set ourselves the aim of considering religion from historical point of view, the organization of a religious class will most often include traditional form of work, which means being focused on the knowledge that manifests itself in repetition, obedience and respect for authoritativeness. However, when it comes to monitoring the society from the social aspect and observing the changes which affect the sphere of religion itself, we can talk of a religious class as of the factor of social changes which take place within the organization/concept of the religious class, together with using the most modern methods of work which, in turn, help in developing the critical way of thinking of a mature and independent person.
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The political and societal transformation that has taken place in Serbia since 2000 has included redefining the role of religion in society. Specificities of the situation, which have made this process difficult, include an ethnically and religiously diverse population, an entangled relationship between church and state which goes back several centuries, the resulting special position of the Serbian Orthodox Church, as well as the legacy of socialism and atheism. Legal reforms still have not provided solutions to a wide range of outstanding problems in the area of church and state relations. Issues waiting to be resolved include the regulation of the legal position and registration of religious communities and the return of property confiscated from them after World War II. In Serbia human rights are in the process of gaining new meaning in society. This transformation is a long and slow-moving process and expressions of intolerance in the form of violent attacks against (particularly minority) religious communities are, unfortunately, still too regular to ignore. An encouraging development is that representatives of various religious communities have been conducting a dialogue in recent years, striving to achieve reconciliation and a higher level of cooperation. This includes conferences and religious services organized and conducted by representatives of different religious groups. When looking at developments in the area of church-state affairs in recent years, one cannot escape noticing that several positive steps have been taken. These include the bringing of new legislation and attempts at harmonizing national law with international standards; the increased legal guarantee of general human rights protection, and a stronger and wider interreligious dialogue. Negative phenomena include a low level of religious tolerance in society; the postponement of resolving outstanding legal questions; the preferential treatment of the Serbian Orthodox Church by the state, often at the expense of the other religious communities, and the general discrepancies between the written letter of the law and its implementation in everyday life.
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Prikaz knjige Zoricе Kuburić i Snežanе Dačić: Metodika verske nastave
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Snežana Joksimović, prir. (2003): Verska nastava i građansko vaspitanje u školama u Srbiji, Beograd: Institut za pedagoška istraživanja
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Snežana Joksimović, prir. (2003): Verska nastava i građansko vaspitanje u školama u Srbiji,Beograd: Institut za pedagoška istraživanja)
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Prikaz knjige: Ajlin Berker (2004): Novi religiozni pokreti. Niš: Zograf
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In the focus of this paper, which presents some closing chapters of the diploma paper on philosophy with the title “Principles of the Roman comprehension of guilt”, are epochal changes that occurred in Rome by the beginning and spreading of Christianity. The process of the establishment of the Christian principle was tedious both intellectually and historically, leaving deep scratches on the path of human development, reshaping completely the antique way of comprehension of human-to-human and human-to-the- world relationship. That historical framework served as a key for the understanding as how the Roman epoch ended and, eventually, for the understanding of the antique attitude toward guilt, which was raised to a universal level in Christianity by a developed comprehension of Christian religious guilt.
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The Old Catholic Church was established as a reaction on the decision of the Vatican Council in 1869-1870 and on the proclamation of dogma about infallibility of the Pope. Activity of this Church will be considered in this work, with special emphasis on its existence after the Second World War and some aspects regarding the State relations toward the Old Catholic Church. New Government had voluntaristic approach in respect to the functioning of various religious communities so that the Old Catholic Church, as well as some religious communities, was used for a daily political needs.
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The results of the research of religious distance and religious tolerance of high school students in Serbia are examined in this work. Survey was done Center for empirical research of religion from Novi Sad 2002. year on sample of 610 pupils. The obtained data show that the majority of high school students are opened and tolerant to high extent, however there are those who show mistrust towards the other confessions and look for the religious homogeneity. The young are tolerant towards the members of different religious confessions in the sense to enable the freedom of choice and equal rights for all, but not sufficiently open and ready for life in religious heterogeneous environment. The reservation and distance are more expressed in the possibility of creation of direct contact and different aspects of social relations with the members of different confessional groups. High-school students from Vojvodina show higher religious tolerance and less distance than the young people of the same age from other regions in Serbia. The fear of religious heterogeneous environment is less expressed by young people from national and religious mixed families and with friends from other confessions. The young people, who are religious, show higher social distance and religious intolerance. The data about the spreading of religious distance and intolerance among young people show the need to pay greater attention in schools to the development of tolerance and education for life in multinational and multi-confessional society. Besides family, school and mass media, the religious communities can give significant contribution in achieving this goal.
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In this article I have thoroughly examined legal aspects of the state's attitude towards the religious and church complex after the break of the Soviet Union and practical implications that new legal regulations have on the freedom of religious practicing and association, and on the number of religious communities and their activities in post-socialistic Russia.
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In the article author is dealing with quite controversial issue in the area of church-state relationship in contemporary Russia. Specifically the author is discussing the problem of introducing religious education in public schools and universities due to the constitutional statement about separation Church from the State and Church from the School. In spite of the lawful provision of the system of education in Russia today there are some serious deficiencies and inconsistencies in application of those laws to practice. Some actions of the Ministry of Education due to the activity of the Russian Orthodox Church are also looked quite inconsistent. Especially it is related to the insertion of special course Basics of Orthodox Culture in the curriculum of public schools and opening Theology departments in the state universities. Due to the multicultural and multiconfessional character of Russian society today such actions do not promote the stability of the country. The church-state relationship in the area of education must be build on the basis of secular character of state education, rightful equality of all believers and religious organizations and strict observance of the law with all subjects of Russian Federation.
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