{"id":439,"date":"2004-06-02T14:38:07","date_gmt":"2004-06-02T12:38:07","guid":{"rendered":"http:\/\/icm.catholique.fr\/?p=439"},"modified":"2021-02-14T19:27:05","modified_gmt":"2021-02-14T18:27:05","slug":"chemins-de-dialogue-n23-lecole-la-laicite-et-les-religions-2004","status":"publish","type":"post","link":"https:\/\/icm.catholique.fr\/cheminsdedialogue\/chemins-de-dialogue-n23-lecole-la-laicite-et-les-religions-2004\/","title":{"rendered":"Revue n\u00b023 – L’\u00e9cole, la la\u00efcit\u00e9 et les religions"},"content":{"rendered":"\t\t
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20 \u20ac<\/figcaption>\n\t\t\t\t\t\t\t\t\t\t<\/figure>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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La lai\u0308cite\u0301 en France s\u2019est caracte\u0301rise\u0301e, de\u0300s ses de\u0301buts, par une double option. Elle se voulait anticle\u0301ricale, parce qu\u2019il s\u2019agissait de combattre le cle\u0301ricalisme de l\u2019E\u0301glise catholique, perc\u0327ue comme re\u0301actionnaire, obscurantiste et intole\u0301rante, surtout apre\u0300s le Syllabus de Pie IX en 1864 ; elle se voulait e\u0301galement une lai\u0308cite\u0301 d\u2019abstention, parce qu\u2019il importait avant tout de respecter la liberte\u0301 de conscience et la se\u0301paration du prive\u0301 et du public, en faisant de toute croyance religieuse une affaire d\u2019ordre strictement prive\u0301. Les religions e\u0301taient, en effet, perc\u0327ues comme dangereuses pour la paix sociale, l\u2019histoire n\u2019en ayant que trop souvent fourni la preuve! Maintenir les opinions religieuses dans la sphe\u0300re prive\u0301e e\u0301tait, pensait-on, un service a\u0300 rendre a\u0300 la socie\u0301te\u0301. <\/span><\/p>

Aujourd\u2019hui, la lai\u0308cite\u0301 franc\u0327aise se trouve de nouveau profonde\u0301ment en de\u0301bat, sinon en crise. D\u2019une part, elle doit faire face a\u0300 la persistance du religieux, que ce soit sous des formes traditionnellement implante\u0301es en France (christianisme et judai\u0308sme) ou sous de nouvelles formes (bouddhismes de diverses obe\u0301diences ou nouveaux mouvements religieux), d\u2019autre part, elle doit traiter les questions radicalement nouvelles pose\u0301es par la communaute\u0301 musulmane, avec ses propres revendications d\u2019expression publique du religieux. La lai\u0308cite\u0301 est mise en de\u0301bat parce que s\u2019impose maintenant avec force cette question longtemps sous- estime\u0301e tant qu\u2019elle n\u2019e\u0301tait porte\u0301e que par les communaute\u0301s juives et chre\u0301tiennes : la religion peut-elle n\u2019e\u0302tre conside\u0301re\u0301e que comme un fait prive\u0301 ? N\u2019est-elle pas aussi, ine\u0301vitablement, une re\u0301alite\u0301 publique ?<\/span><\/p>

\u00a0<\/p><\/div><\/div><\/div><\/div>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\tAcheter la revue<\/span>\n\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\u00a0<\/p>

\u00a0Sommaire<\/b><\/span><\/center>
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\u00c9duquer \u00e0 la libert\u00e9 religieuse : un d\u00e9fi pour l’\u00e9cole dans la la\u00efcit\u00e9
<\/i>Jean-Marc Aveline<\/b>
CdD 23, p. 7<\/p>

L’\u00e9cole, la la\u00efcit\u00e9 et les religions<\/h3>

Une lecture de la la\u00efcit\u00e9
<\/i>Bernard Panafieu<\/b>
CdD 23, p. 25<\/p>

Le fait religieux
<\/i>Christian Salenson<\/b>
CdD 23, p. 27<\/p>

L’\u00c9tat et les religions en France
<\/i>Joseph Sitruk<\/b>
CdD 23, p. 45<\/p>

Quelle place pour le fait religieux dans l’histoire enseign\u00e9e ?
<\/i>Dominique Santelli<\/b>
CdD 23, p. 25<\/p>

Pratiques et enjeux du fait religieux
<\/i>Mounir Ben Taleb<\/b>
CdD 23, p. 85<\/p>

L’islam en Europe – Une relecture de la la\u00efcit\u00e9
<\/i>Bernard Panafieu<\/b>
CdD 23, p. 93<\/p>

Rencontre des Cultures<\/h3>

La rencontre des cultures en M\u00e9diterran\u00e9e – Un d\u00e9fi pour la paix
<\/i>Paul Poupard<\/b>
CdD 23, p. 105<\/p>

La Rome pontificale vue par les musulmans
<\/i>Maurice Borrmans<\/b>
CdD 23, p. 125<\/p>

Violence, religion, spiritualit\u00e9
<\/i>Jacques Levrat\u00a0<\/b>
CdD 23, p. 139<\/p><\/div>

Th\u00e9ologie en dialogue<\/h3>

Mission de l’\u00c9glise en soci\u00e9t\u00e9 s\u00e9cularis\u00e9e
<\/i>Joseph Moingt<\/b>
CdD 23, p. 157<\/p>

Spiritualit\u00e9 du pluralisme religieux, une exp\u00e9rience spirituelle \u00e9mergentes
<\/i>CJos\u00e9 Maria Vigil<\/b>
CdD 23, p. 181<\/p>

Le dialogue du christianisme avec les autres traditions religieuses et la doctrine de la Trinit\u00e9
<\/i>Risto Jukko<\/b>
CdD 23, p. 199<\/p>

La th\u00e9ologie en exp\u00e9rience
<\/i>Marc Dumas<\/b>
CdD 23, p. 215<\/p>

Le croyant et les autres
<\/i>MGuy Lafon<\/b>
CdD 23, p. 231<\/p><\/div><\/div>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

20 \u20ac La lai\u0308cite\u0301 en France s\u2019est caracte\u0301rise\u0301e, de\u0300s ses de\u0301buts, par une double option. 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