scholarly journals Ethical Autonomy at Religious Schools: Students’ Experiences at a Christian School in Norway, 1990–2015, Compared to Majority Schools

2021 ◽  
pp. 1-19
Author(s):  
Svein Tuastad
2000 ◽  
pp. 97-99
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan

Ukraine is a multi-confessional state, where, as of January 1, 2000, 23 543 religious community organizations, monasteries, missions, fraternities, educational establishments belonging to 90 denominations, branches, churches are officially registered. (For comparison, at the beginning of 1991, the following organizations were registered in Ukraine: 9994, 1992 - 12962, 1993 - 15017, 1994 - 14962, 1995 - 16984, 1996 - 18 111, 1997 - 19110, 1998 - 20 406, 1999 - 21 843 organizations). In their property or use, there are over 16 637 religious buildings. Confessions have opened 250 convents, 184 missions, 49 brotherhoods, 121 religious schools, 7,165 Sunday schools and catechesis offices, and 194 periodicals. Religious needs of believers are satisfied by 21 281 priests, of whom 650 are foreigners.


1982 ◽  
Vol os-25 (3) ◽  
pp. 31-37
Author(s):  
R. G. Patterson
Keyword(s):  

2012 ◽  
Vol os-55 (1) ◽  
pp. 37-50
Author(s):  
Briony Scott
Keyword(s):  

1916 ◽  
Vol 11 (3) ◽  
pp. 245-252
Author(s):  
Walter S. Athearn
Keyword(s):  

Legal Studies ◽  
2011 ◽  
Vol 31 (4) ◽  
pp. 615-643 ◽  
Author(s):  
Eoin Daly ◽  
Tom Hickey

In law and discourse, it has typically been assumed that the religious freedom of state-funded religious schools must trump any competing right to non-discrimination on grounds of belief. For example, the Irish Constitution has been interpreted as requiring the broad exemption of denominational schools from the statutory prohibition on religious discrimination in school admissions. This stance is mirrored in the UK Equality Act 2010. Thus, religious discrimination in the public education context has been rationalised with reference to a ‘liberty-equality dichotomy’, which prioritises the integrity of faith schools' ‘ethos’, as an imperative of religious freedom. We argue that this familiar conceptual dichotomy generates a novel set of absurdities in this peculiar context. We suggest that the construction of religious freedom and non-discrimination as separate and antagonistic values rests on a conceptually flawed definition of religious freedom itself, which overlooks the necessary dependence of religious freedom on non-discrimination. Furthermore, it overstates the necessity, to religious freedom, of religious schools' ‘right to discriminate’. We argue for an alternative ordering of the values of religious freedom and non-discrimination – which we locate within the neo-republican theory of freedom as non-domination.


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