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Journal articles on the topic 'Cuius regio eius religio'

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Published: 4 June 2021
Last updated: 5 February 2022

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1

Loska, Elżbieta. "‘CUIUS REGIO EIUS RELIGIO?’ - ZJAZD HISTORYKÓW PAŃSTWA I PRAWA, LUBLIN 22-24 WRZEŚNIA 2006 ROKU." Zeszyty Prawnicze 7, no. 1 (June 23, 2017): 393. http://dx.doi.org/10.21697/zp.2007.7.1.19.

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2

Giacomello, Giampiero, and Fernando Mendez. ""Cuius Regio, Eius Religio, Omnium Spatium?” State Sovereignty in the Age of the Internet." Information & Security: An International Journal 7 (2001): 15–27. http://dx.doi.org/10.11610/isij.0701.

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3

Ruiz Durán, Francisco Javier, and José Antonio Peña Ramos. "Los neoconservadores en la escena política internacional: ¿de dónde proceden?" Revista de relaciones internacionales, estrategia y seguridad 7, no. 1 (January 12, 2012): 125–48. http://dx.doi.org/10.18359/ries.2157.

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Este artículo está parcialmente basado en la tesis doctoral El humanismo socialista de Erich Fromm. Cuius regio eius religio, defendida en 2011 en la Universidad de Extremadura por Francisco Javier Ruiz Durán. En él se muestra cómo Estados Unidos y el Reino Unido, en su esfuerzo por contener la influencia soviética sobre la Europa de la segunda postguerra mundial, terminaron creando una ideología política gracias a un gran número de intelectuales, provenientes muchos de ellos de los mismos aparatos de la Internacional Comunista, cuya ala más dura terminó conformando el movimiento neoconservador.
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4

RUIZ DURÁN, FRANCISCO. "LA MANIPULACIÓN POLÍTICA DE LA INTERNACIONAL COMUNISTA." Revista Política y Estrategia, no. 118 (December 6, 2017): 41. http://dx.doi.org/10.26797/rpye.v0i118.120.

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En este artículo, desarrollado a partir de la tesis doctoral titulada El humanismo socialista de Erich Fromm. Cuius regio eius religio, que defenderé próximamente en la Universidad de Extremadura, mostraremos cómo Willi Münzenberg, principal organizador de la propaganda de la Komintern, orientó sutilmente a los intelectuales –hasta un nivel desconocido hasta entonces– hacia la esfera comunista. El deseo de una utopía que superase los viejos valores fue el arma que le daría su control. La solidaridad, los deseos de paz y la oposición franca a la guerra y al fascismo fueron utilizados para que seguidores y colaboradores trabajasen en aras de los intereses de la Unión Soviética.
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5

Matar, Nabil. "England and Religious Plurality: Henry Stubbe, John Locke and Islam." Studies in Church History 51 (2015): 181–203. http://dx.doi.org/10.1017/s042420840005018x.

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The Elizabethan Settlement identified religious conformity with political allegiance. Not unlike the cuius regio eius religio of the 1555 Peace of Augsburg in the Holy Roman Empire, from 1559 onwards subjects in England had to subscribe to the two Acts of Supremacy and Uniformity, the first declaring the monarch as head of the state and the second determining worship under the monarch as head of the Church. In such an Anglican monarchy, there could be no legal space for the non-Anglican subject, let alone for the non-Christian. The few Marranos (Jews forcibly converted to Christianity) lived as Portuguese immigrants, at the same time that Protestant Dutch and Walloon traders congregated in stranger churches, and whilst they were allowed to worship in their own languages, they remained outsiders to the English/Anglican polity.
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6

Perucho, Isabel Udal. "Cuius regio, eius religio: church-state dynamics and implications on religiosity, representation, and religious freedom in Spain and the Philippines." Review of Faith & International Affairs 16, no. 2 (April 3, 2018): 62–70. http://dx.doi.org/10.1080/15570274.2018.1469828.

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7

McCOY, REBECCA. "Religious Accommodation and Political Authority in an Alsatian Community, 1648–1715." Journal of Ecclesiastical History 52, no. 2 (April 2001): 244–81. http://dx.doi.org/10.1017/s0022046901005954.

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This case study of the Alsatian community of Sainte-Marie-aux-Mines argues that although negotiating religious differences at the local level was essential to defining community, the political context was essential in setting the framework. Straddling the Lorraine/Alsace border, Sainte-Marie was divided among Catholics, Lutherans, Calvinists, Zwinglians and Anabaptists as well as between French- and German-speakers. After the Thirty Years' War, the changing demographic balance among the confessional groups, especially the immigration of Catholics necessitated a re-evaluation of Catholic/Protestant coexistence. The Peace of Westphalia established a legal framework in the imperial territories based on cuius regio eius religio. France's 1648 annexation of most of Alsace, meant that French centralising authority collided with this seigneurial territorial system. The French crown could not, however, govern without the co-operation of the local authorities: religious groups at Sainte-Marie exploited the resulting ambiguities. In uneasy coexistence Catholics enjoyed royal favour and Protestants had the protection of the local seigneurs. This local outcome mirrored the imperfect process by which the French monarchy imposed itself on the imperial system of Alsace.
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8

Cross, Claire. "‘I was a stranger, and ye took me in’: Polish Religious Refugees in England and English Refugees in Poland in the Sixteenth Century." Studies in Church History. Subsidia 6 (1990): 109–16. http://dx.doi.org/10.1017/s0143045900001216.

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From the moment of Luther’s defiance of both Pope and Emperor at the Diet of Worms the sixteenth century became a period par excellence of cuius regio, eius religio, and of nowhere was this more true than for the very different societies of England and Poland. In England, for that time a highly centralized country, the nation’s religious fate oscillated wildly with the change of monarchs and their respective governments, mildly reformist under Henry VIII so long as Thomas Cromwell held power, indisputedly Protestant during the rule of the boy king, Edward VI, as indisputedly Roman Catholic in the equally short reign of Mary I, and then Protestant, as it turned out permanently, on the accession of Elizabeth. In Poland, where, because of its proximity to Wittenberg, Luther’s teachings began taking root at least within the German communities considerably earlier than in England, the spread first of Lutheranism and then Calvinism depended far more on the attitude of the nobility than of the monarch, though the succession of the more tolerant Sigismund Augustus in 1548 certainly accelerated the process. Apart from the five years between 1547 and 1553 in England, in neither country was life easy for converts to the Swiss version of Protestantism before 1560, and at different times both Polish and English Protestants suffered quite severe episodes of persecution: this essay traces the fortunes of the Poles who found a refuge in England and of the English who sought a temporary haven in Poland on account of their religion in the mid-sixteenth century.
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9

Mićović, Stojan. "An Example of the Principle of Cuius Regio, Eius Religio in the 21st Century – A Test of the Right to Property and Freedom of Religion in Montenegro and the Neutrality of the State." osteuropa recht 66, no. 4 (2020): 452–82. http://dx.doi.org/10.5771/0030-6444-2020-4-452.

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The neglect of freedom of religion is relevant once again. Montenegro passed its Law on Freedom of Religion, which caused tectonic disturbances in the relations between the state and the church, prescribing the nationalization of church land and shrines, inherently challenging the legal continuity of certain religious communities and with a questionable generality, i.e. the ability to apply to all. The law provoked mass litanies of Orthodox faithful as non-violent resistance, which also received recognition by the global public. A particular facet is the aspiration of the President of Montenegro and the decades-long ruling political party to form a new, independent Orthodox Church. There is thus a unique case in 21st century Europe that a government in a secular state is officially charging itself with the reorganization of an existing church organization. This article deals with the Law on Freedom of Religion in Montenegro, its concordance with the Constitution of Montenegro and the ECHR, and also analyzes the relationship between Montenegrin religious policy and the principle of state neutrality, as an indispensable principle of modern regulation of the church-state relations, bearing in mind the legislation and political situation in Montenegro until August 30, 2020.
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10

Cable, Martin John. "IV. Cuius Regio, eius... Papa? The decree on 'real obedience' at the council of Constance (1414-18)." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 94, no. 1 (August 1, 2008): 66–102. http://dx.doi.org/10.7767/zrgka.2008.94.1.66.

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11

Dorssemont, Filip. "Vrijheid van religie op de werkplaats en het Hof van Justitie: terug naar cuius regio, illius religio?" Arbeidsrechtelijke Annotaties 11, no. 2 (August 2017): 36–65. http://dx.doi.org/10.5553/ara/156866392017011002002.

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12

Stojanovic, Nenad. "Une conception dynamique du principe de territorialité linguistique." Notes de recherches 29, no. 1 (June 9, 2010): 231–59. http://dx.doi.org/10.7202/039962ar.

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Résumé Selon le principe de territorialité linguistique (PTL), il peut y avoir une seule langue officielle dans un territoire donné : cuius regio, eius lingua. Une fois établies, les frontières linguistiques ne peuvent que difficilement être modifiées. Selon les défenseurs du PTL, il s’agit du meilleur moyen de protéger les langues menacées ; il offre également un « contexte de choix » aux individus. Ses adversaires, par contre, montrent du doigt les hauts coûts du PTL dans des sociétés multilingues, surtout en ce qui concerne la liberté et l’identité des individus qui parlent des langues non reconnues officiellement. Or la plupart de ces critiques peuvent être rejetées si nous adoptons une conception plus dynamique du PTL. Ainsi, le « territoire » pertinent ne doit pas forcément être l’État-nation ou un État fédéré et la modification des frontières linguistiques peut être explicitement admise et soumise à des procédures transparentes de la démocratie directe. La nouvelle loi sur les langues introduite dans le canton trilingue (allemand/romanche/italien) des Grisons, en Suisse, s’insère dans ce cas de figure et offre des solutions intéressantes afin de protéger le romanche, la langue menacée.
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13

Sobański, Remigiusz. "Podstawy prawa kościelnego." Prawo Kanoniczne 34, no. 1-2 (June 5, 1991): 13–24. http://dx.doi.org/10.21697/pk.1991.34.1-2.02.

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In opere scientifico professoris Mariani Żurowski scripta problemata fundamentalia iuris canonici attingentia non deficiunt. Quapropter aequum iustumque videtur memoriam eius etiam expositione quidem brevissima fundamentis radicumque iuris ecclesialis honorare. Primo problema ipsum ponitur. Religio christiana unica est quae proprium, a civili independens, ius producit et evolvit. Cum ius proprium ad religionem uti talem necessario non pertineat explorandae sunt rationes legum propriarum quibus christiani vivunt. Secundo quaestiones methodologicae elucidantur. Minus recta videtur methodus quae praefixa notione iuris laborat et elementa ei correspondentia in Ecclesia invenire conatur. Exploranda est autoconscientia Ecclesiae et in luce ponendum est quod in Ecclecia ipsa ut ius percipitur et denominatur. Non a iure ad Ecclesiam sed ab Ecclesia ad notionem iuris eius procedendum est. Postremo fundamenta iuris ecclesialis considerantur. Analysi subiicitur conscientia christianorum qui sciunt ipsos divinitus ut universale salutis sacramentum signumque et instrumentum unitatis vocatos esse. Populum in perspectiva salutis et actualizationis propositi Patris constituunt. Communio quam ipsi participant donum et munus ipsis commissum est. Munere hoc structura Ecclesiae relationesque sociales fidelium determinantur. Vocationem suam prosequens populus iste in mundo huius temporis vivit. Experientia istius mundi, scientiarum profectus, variae formae culturae humanae — immo et culturae iuridicae — Ecclesiae quoque prosunt. Confrontatio cum experientia iuris mundi sed autem cum iure veterotestamentorio quaestionem de sensu iuris gignit. Christiani sciunt sensum istum ab eis qui in Christo renati sunt efficiendum esse. Fidem testando et canitatem in praxim deducendo iustificantur et sensum finemque iuris explent. Iure relationes interpersonales amplectuntur quae tamen dono communionis nituntur et structuram communicationis gratiae fideique constituunt, cuius fons ih divino proposito salvifico perspicitur et ad quod significandum notio iuris divini utitur. Historica actualizatione iuris divini Ecclesia locum in historia iuris tenet. Ius Ecclesiae non dependet ab alio iure neque ulla notione iuris, quapropter apertum ad notiones, formae experientiam culturae iuridicae mundi manet. Tamen nec notionibus his nec experientia civili iuridica indoles iuris ecclesialis praefinitur sed conscientia propria christianorum.
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14

Walsh, Katherine. "One Church and Two Nations: a Uniquely Irish Phenomenon?" Studies in Church History. Subsidia 6 (1990): 81–98. http://dx.doi.org/10.1017/s0143045900001198.

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The Reformation in the sixteenth century brought with it the complex and—for contemporary religious and political groupings—unacceptable phenomenon of religious plurality. In the Middle Ages citizenship as an independent concept scarcely existed, and tacit assumptions about the function of Church-State relations rested on the view that all inhabitants of the polity were members of the Christian respublica. There were, of course, some specific, necessary, and therefore tolerable exceptions, such as Jews in many, but not in all countries. Heretics and infidels, who did not conform to these specifications, were therefore regarded as legitimate targets for repression, even for physical violence, in the complex machinery of the Inquisition and in the ideology of the crusades. The Reformation brought about a reversal of this monolithic thinking about the nature of the Christian polity. Faced with plurality of religious ideas and organizations, various solutions were attempted. The earliest, and that which was to have the most widespread and long-lasting effect in pre-Enlightenment and pre-Emancipation Europe, was that formulated in the Religious Peace of Augsburg (1555). Here the decree of cuius regio, ejus religio—with a deliberate retrospect to the Emperor Constantine—guaranteed the continuation of the medieval principle, whereby the good and loyal citizen was one who conformed in religious as well as political sentiment with the ruling authority.
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15

Kaiser, Michael. "Cuius exercitus, eius religio? Konfession und Heerwesen im Zeitalter des Dreißigjährigen Kriegs." Archiv für Reformationsgeschichte 91, jg (January 1, 2000). http://dx.doi.org/10.14315/arg-2000-jg12.

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16

"Cuius religio – EU ius regio? Komparative Betrachtung europäischer staatskirchenrechtlicher Systeme, status quo und Perspektiven eines europäischen Religionsverfassungsrechts." Archiv des öffentlichen Rechts 135, no. 1 (2010): 138. http://dx.doi.org/10.1628/000389110791162507.

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