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The dynamic secularisation of Polish young people and the fact that many of them are opt­ing out of religious classes prompts a critical analysis of the current model of Religious Education and the development of proposals that respond to contemporary socio-cultural challenges. In others words this article will seek to outline potential directions for modifying the current Religious Education model intended for secondary school students in Poland. This paper attempts to provide a synthetic answer to the following questions: Why is Religious Education in secondary schools today not leading to the expected results? What elements of it are inadequate for contemporary conditions? What should the model of Religious Education for young people look like in the context of a decline in religiousness? Where and how should catechesis be provided? This paper contributes to the discussion on the shape of Religious Education for young people in a changing society.

L’article présente la situation actuelle de l’étude de la théologie en Roumanie. D’une part, il aborde les institutions et l’organisation de l’enseignement et de la recherche en théologie, dans le contexte de diverses institutions académiques, notamment les facultés de théologie des universités d’État ; d’autre part, il aborde les défis les plus récents pour l’enseignement et la recherche théologiques, en particulier dans le contexte d’une société de plus en plus sécularisée, exigeant de nouvelles façons de penser la théologie et de l’appliquer dans la pratique pastorale

The aim of the text is to develop the interest which advanced modernity still retains in the sacred and imaginaries albeit transforming them, making them more fluid and adaptable to the most varied uses. On one hand, the sacred connotes not only "the transcendent sacred" but also "the everyday sacred". On the other, imageries in advanced modernity re-appear as techno-imageries, the potency of whose imagery increases the magic of complex machines, referring to other universes and creating their own topography which recalls the "elsewheres" and "hereafters" of their usual loci. Today it is "the everyday sacred" and the creativity of computers which fulfill the functions performed by myths, traditions and literature in the past.

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In today's multi-religious context, faith has become for many an option alongside others, and churches increasingly find themselves in a minority position. The article aims to provide an insight into the particular situation of churches in Germany and asks how churches are feeling the challenge to rethink their way of being and carrying out their mission. [ABSTRACT FROM AUTHOR]

The present paper focuses on the Italian Freemasonry’s engagement in the educational field. From 1868 to 1925, the lodges under the Grand Orient of Italy fostered and helped many educational establishments. The article considers the following three cities: Turin, Milan and Rome. These important urban centres were different but shared a large number of initiatives and were willing to experiment with new secular learning models (Boarding schools, institutes, leisure courses, evening classes and Popular Universities).

La période qui s’étend de l’indépendance du Mexique (1821) à la République restaurée (1867) est connue dans l’histoire mexicaine moderne comme une période perdue. Ce pays a connu des guerres internes, des interventions étrangères et la chute totale de son économie. Malgré cela, c’est aussi à cette période qu’apparaissent les idées fondatrices du Mexique moderne, des idées telles que la sécularisation et la laïcisation, et d’autres telles que la citoyenneté et l’éducation du peuple. Ces idées se développeront jusqu’à prendre une place primordiale dans les années qui suivent mais surtout tout au long du XXe siècle.

Pope John Paul II, following in the steps of his predecessors, strongly advocated the critical appraisal of the influence of culture on people’s spirituality. This article responds to his directive by seeking to develop an interpretation of how and why contemporary spirituality has changed that will better inform the work of religious educators in Catholic schools. A number of constructs like secularisation, privatisation of religion etc. have been used to describe the significant change in spirituality of many of the young people in Australian Catholic schools over the last 50 years from a more traditional religious spirituality to something that is more secular, eclectic and individualistic. To some extent, this change has been acknowledged; but the religion curricula in Catholic schools still give the impression that all of the students are, or should be, regular church goers – as if Sunday mass attendance was to be the end point of their education in spirituality. An interpretation of change in spirituality in terms of change in cultural meanings has been developed for the purpose of understanding contemporary spiritualities in other than a deficit model. Such an interpretation may be more persuasive in getting Catholic education authorities and religious educators firstly to accept, rather than condemn or ignore, the significant change in contemporary spiritualty; and then secondly, to take steps to address this change positively and constructively in the Catholic school religion curriculum. This article is concerned with the first step – understanding contemporary spirituality; it is intended that the second question will be considered in a follow up article.

Procuramos mostrar neste breve artigo que o processo de secularização estudado por Max Weber, levou a religião a adaptar-se num ambiente de livre-escolha, conduzindo os sujeitos a uma escolha na qual o indivíduo, diante de inúmeras possibilidades e necessidades, é capaz de optar por aquela que melhor lhe servir. Apesar de a secularização ter perdido sua hegemonia, ela continua a suscitar calorosas discussões e inúmeros debates entre os pesquisadores do fenômeno religioso, particularmente sobre o pluralismo, as mudanças dos papéis sociais das organizações religiosas, a competição entre agências produtoras de sentido, as novas possibilidades de escolhas. Diante desse quadro, procuramos mostrar que o movimento neopentecostal oferece ao indivíduo inúmeras opções de bens religiosos, provocando com isso o trânsito religioso. Esse trânsito tem feito com que os líderes das igrejas neopentecostais, na tentativa de atrair novos adeptos, produzam com maior intensidade “novos” bens religiosos, assim como busquem fidelizar esses novos membros à sua igreja. Como resultado, percebemos dentro do campo religioso brasileiro uma intensa movimentação de fiéis, bens e igrejas produzindo e consumindo religião para o seu próprio deleite e consumo. Palavras-chave: Neopentecostalismo; Secularização; Trânsito Religioso. Abstract The purpose of this paper is to show that the process of secularization studied by Max Weber, led religion to adapt itself in an environment of free choice, leading subjects to a personal choice, where the individual, confronted by innumerous possibilities and necessities, can opt for the one that bests suits him. Although secularization has lost its hegemony, it keeps on inspiring discussions and debates among researchers of religious phenomena, particularly on pluralism, the changes on social roles of religious organizations, the competition among agencies producing meaning, the new possibilities of choices.Given the situation, we demonstrate that the neo-pentecostal offers the individual, various options of religious goods, generating what can be called “religious transit”. This flow of people has caused the leaders of the neo-Pentecostal churches, in search of new followers, to produce with greater intensity “new” religious goods in order to attract more people and make them faithful to their churches. As a result of that, we can perceive in the brazilian religious field an intense flow of believers, religious symbols and churches producing and consuming religion for their own pleasure and consumption. Key words: Pentecostalism; Secularisation; Religious Traffic.

Copyright of Sociologia del Diritto is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sociologia del Diritto is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present study analyses from a historical and juridical point of view the evolution of Church-State relation inside the Danubian Monarchy, focusing mainly on the repercussions of a legislation advancing in its process of secularization upon the Catholic Church, in general, and the Greek-Catholic Curch in particular. The Church and the State confronted in the second half of the 19th century with the demarcation of their spheres of influence and power. Evolving, from alliance to separation, the relation between the Catholic Curch and State in Austria meant, as a matter of fact, the heading of an irreversible path. By its end, the Catholic Church ceased to by the old worldly power, becoming an emintently spiritual institution, situated at the edge of the society. From a church of state as it once used to be, changed itself in a certain confession, along the other confessions inside the empire. It was the result of some transfigurations which had started a long while ago, but which visible had accelerated in the second half of the 19th century. The starting point of thise aceelerated process was emphasized by the Concordat signed in 1855, between Austria and the Holy See, when the Catholic Church apparently recovered inside the monarchy its role of temporal power detained since the 18th century. In practice, the „restoration‟ was incomplete and for a short period of time. After only several years, the Concordat stopped as being recognised, first in Hungary (1867), and afterwards in Austria (1870). Its repudiation meant that the Church vertiginously sliped towards the edge of the society. The end of this path was underlined in Hungary by the institutionalization of compulsory civil marriage and of the ledger (1894), throughout which the State took the definitely control over marriage, as the last major fief belonging to the Church. Reduced in this way at the necessitous circle of a Sunday exercise, the only hope for the Church was to assume with conscientiousness her real vocation: the spiritual salvation. [ABSTRACT FROM AUTHOR]