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1

Challenges Related to the Increase of Religious Diversity in the Light of the Judicial Decisions of the European Court of Human Rights

100%

Hucał M.

Ecumeny and Law

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2021

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vol. 9

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issue 2

125-139

EN

European states responded in different ways to tensions related to the increase in religious diversity, and the restrictions introduced were considered appropriate when they resulted from public security and the need to protect others, especially if the state presented a credible justification. On this occasion, the case-law of the ECHR developed two key concepts for the determination of the presence of religious symbols in public places: a powerful external symbol and an essentially passive symbol. An important achievement of the Tribunal is also the introduction of the concept of “improper proselytism.” Certainly, a further increase in religious diversity in Europe may lead to new areas of controversy, which will then be assessed by the ECHR. However, the existing instruments used by the Court, such as the idea of the Convention as a living document, the theory of the margin of appreciation or the analysis of the existence of the European consensus, enable it to develop its interpretation in this regard.

2

Państwa narodowe i obecność symboli religijnych w przestrzeni publicznej

100%

Szewczyk R.

Studia Ełckie

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2018

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vol. 20

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issue 4

441-450

EN

National states, in search of their national identity, refer to symbols, among which religious symbols occupy one of the main places. For many decades, the presence of religious symbols, which were also national symbols, constituted an important element of upbringing and strengthening the sense of citizenship and belonging to a given state. In recent years new trends have emerged that question the presence of religious symbols as a national or state symbol. Attempts are made to reduce the rank of a religious symbol or its denial from the presence of the nation’s life. However, this sense of national identity, strengthening by the symbols present in the life of the nation, build the state understood as the common good of the whole nation.

3

Symbol w filozofii religii Paula Tillicha

89%

Bogdalczyk M.

Racjonalia. Z punktu widzenia humanistyki

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2012

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vol. 2

EN

The concept of a symbol has its meaning not only in epistemology and psychology but also in philosophy of religion. The reconstructed concept of a religious symbol, based on Paul Tillich’s understanding and compared with present achievements in the field, is current and interesting motive to investigate the phenomenon of religion. Tillich’s existential interpretation of the ontology-based symbol, makes it more understandable and open for contemporary man and world questions concerning religion. The structure of religious symbol, its use and interpretation make man – religion communication more comprehensive and clear.

4

Obecność symboli religijnych w przestrzeni publicznej w Republice Włoskiej

88%

Szewczyk R.

Studia Ełckie

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2021

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vol. 23

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issue 4

577-590

EN

The issue of wearing of religious symbols by employees in the workplace and manifestation of their affiliation calls for an assessment of situations and circumstances. The case laws of the Court speak of the principle of proportionality – whether there is a balance between the manifestation of their religion and, for example, the image of the workplace and the need to keep safety rules. Religious freedom must be respected in the workplace, but only to the extent that it does not violate the rights of others. Strasbourg judicial decision was also called upon to settle the cases in which a given state uses religious symbolism. The manifestation of such an attitude by the state exposes it to be called “confessional state” and to the charge of undermining the principle of worldview neutrality. However, finding a solution to the problem is complex, and also consists in the recognition by the Court of a wide margin of discretion, appurtenant to the Member States in matters of religion. Each state, when formulating the principle of secularism or lack of religious beliefs of the state, must combine them with distinctive national traditions and create its own model, which can be difficult or even impossible to transfer to another country. The European Court of Human Rights seeks solutions that could meet the criteria and be implemented in all countries. However, the diversity of religious traditions of the Member States does not allow to draw conclusions common to the whole European community.

5

Symbol religijny w szkole jako wyraz wolności religijnej

75%

Bielecki M.

Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL

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2009

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vol. 5

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issue 1 Prawo

161-171

EN

In the present article an attempt is made to analyze the place of religious symbols in the public space. The reason for undertaking the deliberations was the ruling by the European Court of Human Rights of November 2009. The article tries to confront the religious expression with the principle of the state’s world view neutrality. Also the questions of upbringing children in accordance with their parents’ and legal guardians’ convictions have been discussed.

6

Symbol krzyża w sferze publicznej w kontekście wybranych orzeczeń

63%

Romanko A.

Kościół i Prawo

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2013

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issue 2(15)

207-226

EN

There are lively debates – both in Poland and in Europe – concerning the symbol of the cross in the public sphere. Opponents of the exposition of the cross in public places in secular state claim that such situations may suggest identification with specific religion. They maintain that the cross is just a religious symbol without any further meaning. The main purpose of this article is to show the historical and cultural meaning of the cross in the context of the selected judgments. The Author makes an attempt to answer the question: Why do people think that cross does not have any further meaning apart from religious values? There is analyses of selected judgments of Polish courts and the judgement of European Court of Human Rights in the case of Lautsi v. Italy. At the beginning there is presentation of the sign of the cross in Polish culture and history. In judicial decisions it was emphasised that this sign symbolizes the universal values derived from Christian tradition, which is part of Polish material and spiritual culture. Such an invincible belief is embedded in the minds of Poles since the beginning and no one is competent to deprive of this conviction. In Italian history the cross also has significant meaning. It reminds of the principles which can be respected by all people regardless of their faith. The showing of democracy is included without the values symbolised by the cross. It is necessary to conduct a dialogue with respect for religious freedom and other people.

7

Symbolika herbu karmelitów i zgromadzeń zakonnych związanych z Karmelem i jego świętymi

63%

Praśkiewicz S. T.

Wadoviana. Przegląd historyczno-kulturalny

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2020

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issue 23

167-173

EN

The author introduces the symbolism of the coats of arms related to Carmel and their meaning in the spirit of the order. It also shows how the coat of arms was adapted by Carmelite female congregations.

8

Pojęcie i funkcja symbolu religijnego

51%

Nowicki A.

Studia Włocławskie

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2022

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vol. 24

199-212

EN

The start point of our reflection is an attempt to define the meaning of a symbol. This endeavour is based on the analysis of the spectrum of its evolution, beginning from the ancient times right until the present day. The subsequent subject of our study is the epistemic value of religious symbols looked at in terms of their functions and meanings. In that aspect it is vital to verify the substance of a relationship between the symbol itself and the religious language, as well as to specify the said symbols based upon their essence and irreducible complexity.

PL

Punktem wyjścia naszej refleksji jest najpierw próba zdefiniowania pojęcia symbolu w oparciu o analizę zakresu jego ewoluowania począwszy od starożytności, aż po czasy współczesne. Następnie przedmiot naszych analiz stanowi wartość poznawcza symboli w religii rozpatrywana z punktu widzenia ich funkcji i znaczenia. W tym kontekście działaniem koniecznym staje się potrzeba weryfikacji przestrzeni relacji między symbolem a językiem religijnym oraz specyfikacja symboli religijnych rozpatrywana pod kątem ich istoty, warstw i nieredukowalności.

9

ŚWIĘCI I POSTACIE BIBLIJNE W HERBACH MIAST W WOJEWÓDZTWIE WARMIŃSKO-MAZURSKIM

51%

Piechocka M.

Forum Teologiczne

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2017

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vol. 18

89-103

PL

Obecnie w województwie warmińsko-mazurskim aż trzynaście miast spośród czterdziestu dziewięciu w swoim herbie przywołuje świętych, postacie biblijne lub atrybuty i symbole z nimi związane. Wizerunek Matki Bożej widnieje na tarczy herbowej trzech warmińsko-mazurskich miast: Iławy, Fromborka i Pasymia. Jan Chrzciciel patronuje miastu Pisz. W miejskich herbach na terenie Warmii i Mazur swoje miejsce znaleźli także apostołowie: św. Jakub (Olsztyn), święci Piotr i Paweł (Olsztynek, Pieniężno) oraz św. Jan (Zalewo, Kisielice). W omawianym regionie w herbach miast znajdują się nie tylko postacie biblijne, ale również i postacie świętych, tj. św. Katarzyna patronuje miastu Działdowo, św. Rozalia miastu Susz, zaś św. Jerzy identyfikowany jest z miastem Ostróda.

EN

Fourteen cities of the forty-nine evoke currently the saints, biblical figures or symbols and attributes associated with them in their coats of arms in the province of Warmia and Masuria. The image of Our Lady appears on the shield of cities: Iława, Frombork and Pasym. John the Baptist is the patron of Pisz. The apostles find also their place in urban coats of Warmia and Masuria: St. Jacob (Olsztyn), St. Peter and Paul (Olsztynek, Pieniężno) and St. Jan (Zalewo, Kisielice). There are not only biblical figures, but also persons of saints in the coats of the cities, ie. St. Catherine in Działdowo, St. Rozalia in Susz and St. George is identified with the city of Ostróda.

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