科学高效实施权责清单贯彻落实新修订《宗教事务条例》北大核心CSSCISSCI

新修订《宗教事务条例》及相关法规为宗教工作设置了很多行政审批事项,这是依法管理宗教事务、提高宗教工作法治化水平的重要手段。宗教工作部门应按照依法行政的要求,全面落实新修订《条例》,深化宗教事务方面的行政审批制度改革,将行政审批事项列入权责清单并认真实施,用法律来调节涉及宗教的各种社会关系,保护广大信教群众合法权益。     

有感于《宗教事务条例》的颁布实施

2004年11月30日,温家宝总理签署了国务院第426号令,发布了《宗教事务条例》,并于今年3月1日起正式实施。《宗教事务条例》以我国宪法为依据,以维护宗教界的合法权益为出发点,以我国多年来对宗教事务管理的实践和经验为基础而起草的我国第一部宗教方面的综合性行政法规。它的颁布和实施,对保障公民的宗教信仰自由权利,维护宗教和睦与社会和谐,规范宗教事务管理等各个方面都具有非常重要的意义。《条例》的颁布实施,标志着我国宗教方面的法制建设取得了重要进展。党的十一届三中全会以来,我国政府勇于承认客观现实,遵循历史发展的客观规律,从…     

科学高效实施权责清单贯彻落实新修订《宗教事务条例》

正新修订《宗教事务条例》及相关法规为宗教工作设置了很多行政审批事项,这是依法管理宗教事务、提高宗教工作法治化水平的重要手段。宗教工作部门应按照依法行政的要求,全面落实新修订《条例》,深化宗教事务方面的行政审批制度改革,将行政审批事项列入权责清单并认真实施,用法律来调节涉及宗教的各种社会关系,保护广大信教群众合法权益。一、树立法定职责必须为的理念,认真细致梳理权责清单宗教工作部门要克服单纯依据条例审批的观念,     

坚持依法管理宗教事务 着力提升宗教工作法治化水平 广州宗教界坚持中国化方向的保障之举

正近年来,广州市宗教界坚持以习近平新时代中国特色社会主义思想为指导,认真落实全面依法治国基本方略,深入学习贯彻宪法、法律及新修订《宗教事务条例》等法规,围绕夯实依法管理宗教事务思想基础、建立依法管理宗教事务制度基础和聚焦依法管理宗教事务急难问题,对推进宗教事务治理体系和治理能力现代化进行有益探索,提升宗教工作法治化水平。     

推动依法行政 促进宗教和谐——镇江市实施《宗教事务条例》五年来的成效与经验

<正>《宗教事务条例》(简称条例)是我国第一部宗教方面的综合性行政法规,以"保障公民宗教信仰自由,维护宗教和睦与社会和谐,规范宗教事务管理"为立法宗旨。条例实施5     

国务院颁布《宗教事务条例》

新华社北京12月18日电2004年11月30日,国务院总理温家宝签署国务院第426号令,颁布了《宗教事务条例》,2005年3月1日正式施行。《宗教事务条例》是我国宗教方面的综合性行政法规。它的颁布,对保障公民的宗教信仰自由权利,维护宗教和睦与社会和谐,规范宗教事务管理,都具有重要意义。加强宗教方面的法制建设,依法管理宗教事务,是贯彻依法治国方略、推进依法行政的必然要求。1994年国务院颁布的《宗教活动场所管理条例》和《中华人民共和国境内外国人宗教活动管理规定》两个行政法规,对于保障宗教信仰自由,依法管理宗教事务发挥了重要作用。随着…     

新修订的《宗教事务条例》反映了宗教界的意愿CSSCISSCI

《宗教事务条例》作为第一部宗教事务方面比较完备的综合性行政法规,自2005年实施以来,在维护宗教界合法权益、规范宗教活动与宗教事务的管理、推进宗教工作法治化进程等方面作出了突出的贡献,是我国宗教法制建设史上的里程碑。十多年来,《宗教事务条例》的实施与贯彻,对于保障公民的宗教信仰自由权利,维护宗教和睦与社会和谐,起到了十分重要的作用;在提升宗教事务管理法制化、规范化的同时,解决了许多实际问题。     

新修订的《宗教事务条例》反映了宗教界的意愿

<正>《宗教事务条例》作为第一部宗教事务方面比较完备的综合性行政法规,自2005年实施以来,在维护宗教界合法权益、规范宗教活动与宗教事务的管理、推进宗教工作法治化进程等方面作出了突出的贡献,是我国宗教法制建设史上的里程碑。十多年来,《宗教事务条例》的实施与贯彻,对于保障公民的宗教信仰自由权利,维护宗教和睦与社会和谐,起到了十分重要的作用;在提升宗教事务管理法制化、规范化的同时,解决了许多     

《宗教事务条例》的三个亮点——一位牧师的解读

《宗教事务条例》(以下简称《条例》)的发布,标志着我国宗教事务管理法制化、制度化的不断完善,标志着党和政府对宗教工作的高度重视,体现了党和政府对信教公民和不信教公民的尊重;同时也为宗教的自身生存和健康发展提供了良好的外部环境。《条例》以“规范”为措施,要达到维护宗教和睦与社会和谐的目的。这一举措是教内的渴望和时代的需要。它将为构建和谐社会起到不可替代的作用。《条例》的第一章第一条开宗明义地指出:“为了保障公民宗教信仰自由,维护宗教和睦与社会和谐,规范宗教事务管理,根据宪法和有关法律,制定本条例。”这些精炼的…     

2023年我国宗教工作法治化建设及相关问题思考

<正>2023年我国宗教工作法治化建设取得突出进展,共出台1个部门规章、4个地方性法规、1个自治条例、多部地方规范性文件。其中部门规章有《宗教活动场所管理办法》,地方性法规有《宁夏回族自治区宗教事务条例》《黑龙江省宗教事务条例》《辽宁省宗教事务条例》和《新疆维吾尔自治区宗教事务条例》,自治条例有《甘孜藏族自治州藏传佛教事务条例》,地方规范性文件有《山东省宗教活动场所管理办法（试行）》《浙江省宗教活动场所管理实施办法（试行）》《江苏省互联网宗教信息服务管理实施办法（试行）》《广东省宗教事务部门行政处罚自由裁量权适用规定》等。省级宗教事务条例修订工作全部完成,宗教活动场所法治化建设取得突破性进展,     

日本的宗教法与宗教管理

自1946年颁布宗教法人令,日本的宗教法历经十余次修订,但其一贯的原则都是宗教自由、政教分离,政府对宗教法人的自治权和自律权给予充分的尊重。在宗教界内部的管理方面,宗议会制度和责任役员制度体现了民主的原则和平等的原则,为战后宗教的发展提供了制度性保障。由于宽松的政策环境和民主化管理,宗教在日本战后获得了很大发展。但1995年的奥姆真理教事件之后,日本政府对宗教法做出了重大修改,在尊重教团的自律性前提下强化了政府对宗教教团的管理,宗教团体的活动空间受到一定的限制。     

Caesarean Delivery: the Regulations on Religious Affairs in China,March 2005

Abstract

Taking effect in March 2005, the Regulations on Religious Affairs is an overdue delivery of a more benign policy towards religion in China. Comprehensive in scope, it was promulgated only after numerous drafts and six years of extensive consultation with the religious, academic, legal and human rights communities, followed by a nationwide effort to propagate the new policy at the national and local levels. The Regulations prescribes a new framework for state–religion relations, where the power of the state is limited by reducing government approval and certification requirements for religious communities. Religious organisations are granted increasing autonomy from state ideology, in managing their internal affairs, in owning and using religious property, and in accepting donations from within and outside China. The previous system of administering religious affairs through departmental micro-management and discretionary approval has been partly replaced by rule of law that sets limits on bureaucratic response time to applications from the religious communities, which are now empowered to lodge administrative appeals, challenge administrative decisions in courts, and sue for compensatory damages from illegal or negligent government action. While the state still manages and intervenes in religious affairs, the enactment of such legislation is a benign and overdue change in religious policy in the reform period in China.     

English,Christian or Muslim Law: Deconstructing Some Myths

Archbishop Rowan Williams's 2008 lecture, “Civil and Religious Law in England: A Religious Perspective,” has become an historic reference point for discussions about relationships between Islam, religious law and English law. One of the Archbishop's heart-felt pleas was for “deconstruction” of myths about both Islam and the Enlightenment. Continued stereotypes perpetuated by the “Trojan Horse” debate over Birmingham schools and the aftermath of the Charlie Hebdo event suggest the plea went unheard. This article aims to address factors that prevent objective assessment of the relationship between English law, religious laws, Islam and other faiths. It is hoped that this will help the deconstruction of myths by examining what the law says, the claims religious communities make and whether further change is needed. The relationship of religious laws, norms and courts to secular legal systems is a pertinent topic for Christian–Muslim dialogue to which it is hoped that this article might contribute. Amongst issues considered are the scope for more formal recognition or monitoring of religious laws that have an impact on the lives of some UK citizens, and arguments for recognition on the basis that a democracy should reflect all parties to its citizenship and protection of the most vulnerable. As calls for further recognition of religious laws arise, the deconstruction of myths can only smooth the way for their objective assessment.     

Common Law Approaches to the Relationship Between Law and Morality

How are general relations of law and morality typically conceived in an environment of Anglo-saxon common law? This paper considers some classical common law methods and traditions as these have confronted and been overlaid with modern ideas of legal positivism. While classical common law treated a community and its morality as the cultural foundation of law, legal positivism's analytical separation of law and morals, allied with liberal approaches to legal regulation, have made the relationship of legal and moral principles more complex and contested. Using ideas from Durkheim's and Weber's sociology, I argue that the traditional common law emphasis on an inductive, empirical treatment of moral practices has continuing merit, but in contemporary conditions the vague idea of community embedded in classical common law thought must be replaced with a much more precise conceptualisation of coexisting communities, whose moral bonds are diverse and require a corresponding diversity of forms of legal recognition or protection.     

地方卫生立法现状及其问题评析

以法学基本理论为指导,采用实证分析方法,利用《中国法律法规信息检索系统》等检索系统,收集我国31个省、自治区、直辖市的地方卫生法规、规章、自治条例及单行条例,并以此为样本,以地方卫生法规、规章为主线,客观回顾了我国地方卫生立法的历史发展,就地方卫生立法的现状展开调查,深入分析存在的问题。     

论英美医事法立法体系

我国现阶段的有关医疗方面的法律、法规,在整个医疗卫生活动中起到了规范和制约的作用,但仍不完善。了解国外医事立法的历史和现状,有利于我国医事立法工作的开展。从英美法系医事立法出发,对英美法系的医事立法进行讲解和论述,从而起到借鉴的作用。     

染艾人员犯罪面临的法律空缺与对策

介绍了艾滋病毒感染者和病人违法犯罪现象的现实、危害及暴露出的法律空缺,并建议：对《刑法》作相应修正,增设故意传播艾滋病毒罪;修改《监狱法》、《罪犯保外就医病残范围》等法律法规,为建立专门的羁押场所提供法律保障;建立艾滋病职业暴露保障机制,维护执法人员和医护人员合法权益。     

医疗事故处理法律亟待统一规范

目前在我国医疗工作的实践中,医疗纠纷呈上升趋势。然而,解决和处理医疗纠纷与医疗事故的法律、法规尚不移规范统一。随着我国法制的逐步健全,法律,法规的不断完善,医疗事故处理的法律亟待统一规范,以利于全社会遵法,守法,执法的实现。     

The Problem of Confucian Moral Cultivation and Its Solution: Using Ritual Propriety to Support Rule by Law

Thinking about the decline of morality in post-reform China,the author analyzes the development of virtuous governance based on moral education,and concludes that the reason why ancient rulers were so infatuated with it was the inhibitive function of public evaluation on moral transgressions in familiar neighborhoods.However,as China transforms into a dynamic and commercial society,and its people move from familiar neighborhoods to alienated communities in the cities,public evaluation is losing its power over moral transgressors.To prevent the collapse of the moral system,it is necessary to use rule by law to foster people's sense of justice and rule-consciousness-not to simply hope for the appearance of more altruists.This is possible because law is the embodiment of moral principle,and because legal restraints and penalties can be internalized as habits.After a sense of justice and rule-consciousness has been established in people,we can again take up Confucian virtue education to nurture people's sense of shame and dignity,and their humane and righteous mind.However,to stop the current chaos and corruption,it is urgent that we adopt rule by law and supplement it with moral education.     

Emergency Research without Consent under Polish Law

Although Directive 2001/20/EC of the European Parliament and of Council of 4 April 2001 on the approximation of the laws regulations and administrative provisions of the Member States relating to the implementation of good clinical practice in the conduct of clinical trials on medicinal products for human use does not contain an exception for emergency situations, and requires the informed consent of a legal representative in all cases where research is conducted on legally competent individuals who are unable to give informed consent, in Poland, emergency research can be conducted without consent. Polish regulations on emergency research can hardly be treated as a result of intentional legislative policy. Our provisions arise from multiple and sophisticated interpretations of different regulations that govern medical experiments on human subjects and clinical trials. These interpretations can be summarized as follows: (1) There are two categories of medical experiments: therapeutic and non-therapeutic experiments. Emergency research without consent may be conducted in the category of therapeutic experiment only (therapeutic experiment consists of the introduction by the physician of new or only partially proven diagnostic, therapeutic or preventive methods in order to achieve direct benefit to the health of the patients, and it can be carried out when hitherto applied methods were ineffective or their effectiveness was insufficient). (2). Emergency research may be conducted without consent if there is a situation of great urgency in which the research subject's life is in danger and there is no possibility of obtaining immediate consent from the research subject him or herself, or from his or her legal representative or guardianship court, and the research subject has not refused to give consent for the participation in an emergency therapeutic experiment. The legal representative or guardianship court shall be provided with all the relevant information concerning subject's participation in an experiment as soon as possible. All projects of emergency research with intent to be done without the research subject's consent must be approved by an independent bioethics committee. Because these five requirements seem to provide insufficient protection for a subject's autonomy and rights it is necessary to add to them two other conditions: (1) the emergency research could not be conducted using other research participants capable of giving informed consent; and (2) informed consent for continued participation in the emergency research shall be obtained from either the participant him or herself or the legally authorized representative as soon as possible (requirement of obtaining deferred consent). A consolidated single Act that will govern all aspects of medical experiments on human subjects, including emergency research, should be prepared and enacted as soon as possible.