State and Religion in the Post
Transcription
State and Religion in the Post
State and Religion in the Post-Communist European Countries Giovanni Barberini Abstract At present regimes of religious freedom represent a relevant element of stability and agreement in the States of European Union. The process of Europe integration recent involved some important States of the central-eastern Europe formerly governed by legal, systems based on Marxism and Leninism. In this project we refer to Slovenia, Poland, Hungary, Czech Republìc, Slovakia, Estonia, Latvia and Lithuania. These States, even differently each from the other, are hardly conforming to the Europe standards. After fifteen years from the downfall of the communist regimes, these countries made great progress to obtain the rules of law and freedom guarantees. Problems concerning the relationship between a "young" liberal and democratic system and the religious communities, which obtained a juridical recognition formerly denied, have also to be set in this frame. In particular, a regime of religious freedom has progressively established itself, even by issuing specific laws based on the new Constitutions. This regime, however, has to get stability and consolidation enough to effectively contribute to common welfare, goodwill among social groups, tolerance and ecumenical and inter-religious dialogue, that represents a fundamental element of social peace. In some countries the dialogue between State and Churches and religious communities is still difficult because of the permanence of a conflict concerning the restitution of the church endowments confiscated during the communist regime. Moreover, the administrative apparatus sometimes still keeps (even in various ways) a position of State control. Putting into effect the rules today in force is the fundamental exigence and it is not easy to be done in those States coming from autoritarian regimes lasted for a long time and on which social conflicts of religious nature left their mark. This perspective is also relevant in the States of central-eastern Europe, characterized by the presence of minorities different from their nationality or ethnic origin as well as from their religion and language. La “laïcité” en Europe: «à la française» ou «à l’italienne»? Perspectives interculturelles Francesco Margiotta Broglio Abstract Très récemment Jean Baubérot a attirée l’attention sur la laïcité interculturelle que le Québec est en train de construire dans l’espace francophone de l’Amérique du Nord pour «édifier un vivre-ensemble laïque tenant compte du caractère pluriculturel des sociétés démocratique modernes». A son avis le système de l’«accommodement raisonnable» en cours d’expérimentation au Québec rend possible une sortie de l’alternative désastreuse du «tout ou rien», face au demandes des minorités. Du point de vue historique l’Italie unifiée du siècle XIXe avait été obligée d’imaginer un «accommodement raisonnable» pour adapter sa loi à la présence écrasante de la papauté (souveraine jusqu’à 1870) et de la religion catholique «religion de l’état» selon la Constitution de Charles Albert (Statuto Albertino du 1848) et pour rétablir l’égalité des cultes minoritaires et des individus. Au-delà de ces questions très italiennes, des changements majeurs sont en cours dans tous les pays de l'Union Européenne. Je me permets de vous renvoyer su ce sujet aux travaux du Consortium Européen sur les relations Églises É tats qui publie un bilan annuel dans sa Revue et un volume annuel consacré aux principaux aspects des développements en cours. Les travaux de la Commission Stasi, de la Commission Machelon et d'un group de parlementaires socialistes concernant la France; les travaux de la Commission Nationale Consultative italienne pour la liberté religieuse; le débats en cours en Espagne au sujet de l'enseignement religieux dans les écoles publiques et du financement de l'Église catholique; les doutes croissants de l'Église anglicane sur le caractère «établi» de la religion anglicane, constituent autant d'exemples de ces développements actuels. Ajoutons à tout cela la présence croissante de l'Islam dans les pays européens qui a obligé tous nos gouvernements à réfléchir de nouveau sur le statut des cultes. L'expérience espagnole (Accord de coopération avec la Commission musulmane d'Espagne) tout comme les expériences française ou belge d'un conseil représentatif de l'Islam sont particulièrement utiles aux administrations de tous les États membres de l'Union. Avant de vous écouter, je m'interroge sur la possibilité de parvenir à un concept européen de laïcité. Mis à part le fait qu'il est impossible de traduire ce terme en anglais et étant donne la nécessité d'ex traire ce concept de son contexte historique, de la place de la religion dans nos sociétés et de nos traditions constitutionnelles, il faut reconnaître qu'au-delà de la neutralité de l'État, du principe de liberté de religion et de non-religion et de l'interdiction de toute discrimination fondée sur la religion ou les convictions, reconnus par tous les Etat membres, les «laïcités européennes» se distinguent profondément les unes des autres. Pour ne citer que quelques exemples, on peut bien sûr parler d'une laïcité à la française mais encore d'une laïcité à la turque, à la belge, à l'italienne (etc....), qui cherchent à organiser le système social en dissociant la citoyenneté et l'appartenance religieuse. Le cas italien en est un bon exemple: en présence d'un régime de dialogue formalisé avec les cultes (concordat avec l'Église catholique et ententes avec les autres confessions), la Cour constitutionnelle a fondé ses décisions les plus récentes sur le «principe suprême de laïcité» qui «implique non pas l'indifférence de l'État à l'égard des religions, mais la garantie de sauvegarde de la liberté religieuse dans un régime de pluralisme confessionnel et culturel» ainsi que son «impartialité envers toutes 1es confessions religieuses». Church and State in Northern Europe Marco Ventura Abstract Northern Europe is usually perceived as a contented region in terms of church and state relationships. In this workshop we will focus on Nordic countries and the United Kingdom, which means, in both cases, on social, political and legal systems widely acknowledged as the most developed in the world in protecting the religious freedom of individuals and groups alike. The US Department of State Annual Report on Religious Freedom in the world regularly classifies the area as one of the most respectful for freedom of faith and belief. Where they still exist, as in England and Denmark, established churches are not an obstacle to the widespread recognition of rights and equality to religious minorities; on the contrary mainstream churches play a fundamental role in facilitating public policies aimed at social integration and cohesion. Individual and collective rights concerning the practice of religion are well recognised; and co-operation between faith communities and state agencies is successful and productive (see for example the document of the UK Home Office Faith Communities Unit, Working Together: Cooperation between Government and Faith Communities, February 2004). The countries of Northern Europe have engaged with the general European move towards integration and human rights either by promoting change in domestic regulations (note the Finnish Religious Freedom Act, Swedish disestablishment, Irish constitutional reforms such as the Fifth Amendment of the Constitution Act of 1972 which removed from the Constitution the special position of the Catholic Church) or by adjusting to European standards (see the Human Rights Act 1998 in the UK or the Lindqvist case determined by the European Court of Justice in 2003 concerning the impact on faith communities of Swedish regulations on privacy). But for the last few years, Northern Europe has not been spared the global turmoil affecting the interaction of politics and religion. The spread of Islam poses significant challenges to countries with a high number of immigrants from Muslim countries. The 2005 London bombings and the cartoons of Mohammad in Denmark are just the tip of the iceberg: the optimistic expansion of multi-cultural societies placing confidence in the respectful plurality of religion seems to be illusive. Globalisation, multiculturalism and Islam are not the only current issues in Northern Europe. Deep changes in Christianity also affect the relationships between church and state requiring debate and response. The role of Christian churches, both minorities and majorities, is under review as well as their legal status with regard to education, family, life sciences, gender, immigration and the economy. Discussions within churches are matched by broader anxieties about how to combine faith and political action on both the individual and the social level. The personal trajectory of Tony Blair converting to the Catholic faith after the end of his political mandate and now promoting interfaith dialogue in highly sensitive areas exemplifies the increasing importance of religion in political life. The interaction between law, politics and religion needs also to be understood in the specific secularised context championed by Northern Europe, for which Grace Davie suggested the paradigm of “believing without belonging”. The task of this workshop is to seek understand the changing picture of church and state in Northern Europe and to engage critically with the challenges which it presents. The two speakers will be asked to answer three sets of questions: 1) What are the key features of the traditional understanding of church state relations in Northern Europe? 2) what has changed in the last decades and what is likely to change in the near future? 3) to what extent are globalisation and European integration likely affect the development of church and state relations in the future?