Un autre mode de financement des cultes et de la laïcité est-il possible ?

Cette présentation fait le relevé de diverses propositions visant à modifier le mode d'organisation et/ou de financement des cultes en Belgique

Training imams in Europe. The current status

Une synthèse actualisée d’un rapport de janvier 2006 'Pour une formation des imams en Belgique. Points de référence en Belgique et en Europe' réalisée à la demande de la Fondation Roi Baudouin. Les imams ont un pouvoir d’influence important au sein des communautés musulmanes. Régulièrement, des voix s’élèvent pour demander que les imams exerçant en Europe puissent également y être formés. Ce rapport étudie l’état de la réflexion en la matière dans sept pays de l’Union européenne, à savoir : la Belgique, la France, l’Allemagne, les Pays-Bas, le Royaume-Uni, la Suède et l’Autriche. Il se penche aussi sur les types de relations qui existent entre l’état et l’église; en effet, ces relations, construites au fil de l’histoire, varient fortement d’un pays à l’autre. La question du financement des cultes y est également abordée

The status of imams in Europe

In relation to various researches I had carried out for the King Baudouin Foundation on possible developments regarding imams training in Belgium, EPC and KBF have set up this international conference with European academics and policy makers to broaden the debate and discuss various national situations

Naar een opleiding voor imams in België. Referentiepunten in België en Europa

Within the framework of considérations regarding the training of imams in Belgium, the King Baudouin Foundation sought to produce a report portraying the situation concerning organised secularism and religions in the country. The main aim of such a report was to outline the training of both ministers of recognised religions and secular delegates. In a second phase, a similar approach was taken to describe the situation in a few other European countries. Belgium has no legal provisions or regulations that are recognised as such by the state and impose minimum requirements on the training of religious ministers or secular delegates. Consequently, it is the internal rules laid down by the various religions themselves that define such training requirements. However, some training of this type is organised as part of recognised, subsidised higher education and therefore leads to the conferral of a legally recognised title. Similar situations apply in some other countries. The present study discusses the situation in France, the Netherlands, Great Britain, Germany and Sweden. In all these countries, it is entirely up to the respective religions themselves to stipulate their internal training requirements. However, as in Belgium, such mandatory training may be organised within the framework of higher education that is financed and/or organised by the state and, if need be, incorporated in a bachelor's or master's degree. One significant observation is that in the countries in question combinations of academic and religious requirements apply in various instances, indeed for a relatively large number of religions (at least in the Netherlands and Great Britain). The experience gained in France, the Netherlands and Great Britain also highlights how divided Muslim communities are with respect to the training requirements applying to imams. The establishment of internal standards applying solely within Islam would appear to constitute a first, essential step towards the creation of suitable training that applies to adherents of all the various 'trends' within this particular religious community. In this connection, the Executive of Belgian Muslims could play a crucial role. Furthermore, in Belgium the salaries of religious ministers and secular delegates are paid by the federal government, in line with its recognition of the religions in question, based on criteria that include their 'service to society'. The question arising next concerns the academic qualification to be awarded at the end of such training. No doubt it would make sense to impose at least the requirement equivalent to that expected by the ministers of other religions. Experience gained abroad also underscores the value of calling upon the expertise and skills already on offer at higher education institutions, teaching universities and research establishments when putting together a training course based on a progressive growth model, developing ideas for the short, medium and long term. If training for imams is offered as an option in higher or university education, as a community-related subject, Belgium's various Communities will have to be invited, as appropriate, to join in the associated thought process. Similarly, the constitutionality of making the payment of a religious minister's salary dependent on their having undergone a specific training course will need to be addressed. In this connection, we refer you to the work being done by the committee recently set up by Minister Onkelinx, which is due to publish a report some time in 2006. Finally, the social role played by imams should not be ignored. In this respect, any training project will also have to take on board considerations such as how to meet short-term needs (especially with regard to languages and knowledge of the society in question, particularly compared with serving imams) and subsequent developments (e.g. taking account of young Muslims born in the respective country, most of whom will have the corresponding nationality)

La situation au Luxembourg

Intervention orale présentant les modifications survenues au G.D. Luxembourg concernant les relations Eglises-Etat et l'organisation du cours de religion et de morale

Belgium

peer reviewedDevelopments concerning Islam in Belgium in 2021

Questions autour d'une politique publique de formation des cadres religieux musulmans

Cette contribution présente un relevé général des principales questions et pistes de solution en matière de formation des cadres religieux musulmans, sur la base des développements dans plusieurs pays européens

Financer les religions et les organisations philosophiques, comment et pourquoi ? Le financement

Communication sur les aspects historiques et budgétaires du financement des cultes et des organisations philosophiques non confessionnelles en Belgiqu

Les pouvoirs publics et les édifices cultuels en Belgique

Le régime belge de relations entre l’État et les communautés religieuses et philosophiques reconnues se traduit notamment par des soutiens financiers aux bâtiments affectés au culte ou à l’assistance morale. Ces interventions s’inscrivent pour l’essentiel dans un dispositif hérité de l’époque concordataire française, peu remis en cause par la large régionalisation de la matière. Ce dispositif est aujourd’hui sous tension, car il doit répondre à des situations contrastées, entre cultes reconnus au xixe siècle – généralement en déclin – et cultes reconnus plus récemment – généralement en expansion. La situation est également complexifiée par des différences liées à la propriété des bâtiments ou à leur classement au titre du patrimoine culturel. La présente contribution questionne l’équité du dispositif et aborde les développements possibles.The Belgian regime of relations between the State and religious or philosophical communities results notably in financial support for buildings used for worship and moral counselling. Those interventions are essentially a legacy of the French Concordat, largely unchallenged by the regionalization process. Today, it has to respond to contrasting situations between religions recognized in the 19th century – generally declining – and more recently recognized ones – generally expanding. An additional complication originates in differences in ownership of the buildings or their classification as listed buildings. After presenting the situation by religious and philosophical community and level of power, this paper questions the equity of the system and addresses the possible developments