Religion Studies

Elías González Gómez reflexiona sobre la intersección entre
religión, laicidad y derechos humanos en el ámbito del diálogo
interreligioso. En su texto “Laicidad, poder y diálogo interreligioso en México. El caso de los consejos interreligiosos y la
agenda neoconservadora”, el autor visibiliza el uso estratégico
de los consejos interreligiosos en México, su interés es problematizar la ahistoricidad y neutralidad del diálogo interreligioso.
El autor retoma el uso estratégico de principios laicos por parte
de grupos religiosos para promover agendas conservadoras, fenómeno conocido como “laicismo estratégico”. Refiere que el
diálogo interreligioso, lejos de ser un encuentro espontáneo y
ahistórico, es un producto moderno vinculado al surgimiento
del Estado-nación y cargado de narrativas, ideologías y estructuras de poder.

n este artículo examino la posición que guardan los ministros de culto en el ordenamiento jurídico mexicano, desde la Constitución, hasta la Ley de Asociaciones Religiosas y Culto Público y su Reglamento. Con énfasis en el análisis de las violaciones a sus derechos fundamentales y libertades públicas. Palabras clave: Ministros de culto; asociación religiosa; derechos civiles y políticos; principio de autonomía; Dirección General de Asuntos Religiosos.

n este artículo examino la posición que guardan los ministros de culto en el ordenamiento jurídico mexicano, desde la Constitución, hasta la Ley de Asociaciones Religiosas y Culto Público y su Reglamento. Con énfasis en el análisis de las violaciones a sus derechos fundamentales y libertades públicas. Palabras clave: Ministros de culto; asociación religiosa; derechos civiles y políticos; principio de autonomía; Dirección General de Asuntos Religiosos.

The bust of Nefertiti symbolizes the transformation of the Egyptian heritage where the West has become the rightful heir of Ancient Egypt through a system of knowledge production that controls the Egyptian cultural heritage in Western Museum collections. This article explores the intricacies of the entanglement of cultural property with heritage politics projected on the famous bust. It is the best example to discuss decolonization and its ethical implications on museum practice in the twenty-first century and Egyptology as an area study. The article discusses the legal and ethical framework of the bust of Nefertiti's discovery, export, and current exhibition and its complex receptions in Germany and Egypt.

My work lies at the intersection of religious anthropology and the ethnography of migration. Through ethnographic research carried out among Chinese Catholic communities in the diaspora, I explore the impact of migration on the religious practices of the faithful, both in terms of rituals and of spiritual transmission within families. The fieldwork I am also conducting in Taiwanese Catholic parishes, exploring the introduction of ancestor worship practices into the church, provides a transnational perspective to my multi-sited research.

Biblical commentaries vary in scope and ambition, but all contain profound re ections on the order of the world. During the Middle Ages and the early modern period, commenting on the Bible was essential for understanding and interpreting events, and for developing a legitimate social and political framework aimed at salvation. This volume approaches the 'exegetical experience' from various angles: the places and people involved in exegetical production, the intellectual and material techniques used, and the ways in which the Bible was used and interpreted, particularly in debates and in the development of political thought.

Une première partie porte sur les activités de l'IRER, puis sur l'actualité scientifique dans le domaine de l'histoire des religions (colloques et journées d'étude passés et à venir, soutenances de thèse), depuis le mois de novembre 2025. Un bulletin bibliographique international de 190 pages constitue la deuxième partie.

The New Animism (2024) is a textbook reader that introduces the
Ukrainian audience to a carefully curated selection of works by well-known
contemporary anthropologists, ecologists, priests, and philosophers who have
been actively involved in rethinking the phenomenon of animism from 1960
to 2015. The textbook includes thirteen articles and essays by Alfred Hallowell, Edith Turner, Philippe Descola, Viveiros de Castro, Nurit Bird-David, Tim
Ingold, David Abram, Isabelle Stengers, Shawn Beck, Graham Harvey. This is
the first Ukrainian-language publication of its kind. The works presented in
the textbook are distinguished by their deep knowledge of the material, novelty, breadth of views, theoretical significance and acuity, making it possible
for the reader to grasp what is currently understood under the term “new animism” and in what direction this phenomenon is being rethought. All of the
texts included in the reader contribute to disrupting the dominant paradigm
of rigid anthropocentrism in one way or another.

Este ensaio propõe um sobrevoo pelas ondas, ecos e raízes que compõem a formação dos Paganismos Contemporâneos e dos Estudos Pagãos, acompanhando seus desdobramentos desde as genealogias anglo-americanas dos Pagan Studies até suas reverberações no Brasil. Na primeira seção, parto da ideia de uma “atmosfera (neo)pagã” (Rabelo, 2025) para pensar como os (neo)Paganismos se entrelaçam em um campo de relações complexas, em constante evento e processo. Em seguida, descrevo uma breve trajetória criadora desse campo acadêmico, buscando compreender como a própria produção universitária que se volta a esses movimentos participa de suas constantes reconfigurações, ora legitimando-as, ora sendo por elas transformada. Mais do que um levantamento histórico ou linear, este texto é um esforço de pensar conjuntamente a conformação de um campo em emergência – aqui traduzido como Estudos Pagãos – reconhecendo que algumas das tensões reflexivas que o atravessam também permeiam essa escrita, situada entre as margens porosas da etnografia e da magia.

In the context of the assisted martyrdom of the Iranian religious leader Ayatollah Khamenei during the Israeli-US attack on Iran, this paper examines the theological and sociological permissibility of an AI predictive system within the Jewish religion tradition.
The study focuses on Oracle AI, a predictive analytics model designed to identify potential criminal or terrorist activity by analyzing social, behavioral, and institutional data. Drawing on Max Weber's sociology of ancient Israelite prophecy and the biblical and Rabbinic prohibitions against divination (nichush), the paper explores the tension between bureaucratic systems of prediction and the charismatic, ethically oriented structure of prophetic knowledge.
Jewish law, grounded in the principle of tamimut articulated in Deuteronomy 18:13 and elaborated by Nachmanides (Ramban), rejects attempts to technically manipulate or claim authoritative knowledge of the future. Nevertheless, predictive systems may be considered permissible if they function strictly as probabilistic analytical tools rather than as oracles of fixed destiny.
The paper argues that such technologies must preserve the conditional structure characteristic of biblical prophecy: predictions should be framed as contingent warnings about possible trajectories rather than determinations of fate. Only under these conditions can predictive AI avoid reproducing the epistemic role of divination prohibited in Jewish law.

This article examines the concept proposed by the Ministry of Education and Science for the introduction of a compulsory school subject entitled Virtues and Religions in Bulgarian schools. It analyses the historical preconditions of the proposed reform, its philosophical underpinnings, and its principal pedagogical objectives, with particular emphasis on its secular and integrative character. The discussion addresses both the potential benefits of compulsory religious and moral education and the key risks and challenges associated with its practical implementation. The Bulgarian concept is further considered in the light of contemporary European educational models, outlining the conditions under which the subject may contribute to the formation of morally responsible and culturally literate pupils.

Buddhist meditations have become a prominent subject in modern science, often approached with respect and reverence. However, this study reveals controversial aspects of research on Buddhist meditations, which lead to a uniform portrayal of these practices as a panacea. The study reveals the historical background of Buddhist meditation research and points out where the overly positive image of Buddhist meditations, lacking reporting on their side effects, comes from. It focuses on engaged scientists associated with the mindfulness movement and the Mind and Life Institute, which are creating a new missionary effort to promote religious interests through a scientific framework. The rise of positive psychology and the influence of social media also play a crucial role in perpetuating this idealized image. Consequently, the article sheds light on the current dynamics between science and Buddhism, in which scientific inquiry investigates Buddhism, while Buddhism also utilizes science to advance its interests.

El Miércoles de Ceniza vuelve cada año al calendario con un gesto sencillo y repetido durante siglos: una marca de ceniza en la frente y una frase que recuerda la condición mortal polvo eres y en polvo te convertirás. Tradicionalmente, funciona como el pórtico de la Cuaresma, un periodo de preparación, contención y revisión personal que antecede a la Pascua. Sin embargo, su aparición ya no se produce en una sociedad homogéneamente  creyente ni en un marco cultural compartido. Hoy, más que una cita litúrgica, funciona como un fenómeno social donde van aflorando tensiones profundas sobre el sentido, la identidad y el lugar de lo religioso en el espacio público.

This article proposes the inclusion of the astronomer, cosmologist, astrophysicist, and public intellectual Carl Sagan (d. 1996) as a theorist of religious studies. By gathering material from diverse sources, it constructs a coherent and cohesive account of Sagan's theory of religion, absent any singular treatise by Sagan on the subject. Sagan's debt to earlier theorists is apparent, but with unique insights stemming from his own expertise and era. This article furthermore explores how Sagan's work may remedy certain ongoing issues in the discipline, such as the concept of "religious experience." This study concludes by advocating greater interdisciplinary coordination between the physical sciences and the humanities/social sciences in sharing a collective body of knowledge. Zygon: Journal of Religion and Science is a peer-reviewed open access journal published by the Open Library of Humanities.

Neste texto, propomos nos debruçar sobre o papel do digital na atuação de coletivos
criminais no contexto brasileiro, como foco nos desafios metodológicos deste tema de
investigação, traçando um diálogo entre os estudos sobre o digital e os estudos do campo da sociologia da violência e dos estudos sobre facções criminosas.

Este artigo explora o modelo singular de ciência da religião aplicada presente no Brasil, contrastando-o com a perspectiva internacional predominantemente fenomenológica. As críticas enfrentadas pelas propostas internacionais foram brevemente discutidas, evidenciando suas raízes religiosas, colonialistas e as inclinações políticas de seus pensadores. Além disso, foi ressaltada a influência do cenário latino-americano, no geral, e de Frank Usarski, especificamente, na formação de uma abordagem própria brasileira. Ao considerar o entendimento brasileiro sobre ciência da religião aplicada, foram delineadas algumas ideias mais comuns, incluindo a rejeição à fenomenologia, a distinção entre ciência da religião e teologia prática, a defesa do agnosticismo metodológico e o foco na empregabilidade dos formados na área.

O artigo tem como objetivo discutir a centralidade das invocações dos nomes e da presença de Allah (dhikrs) na formação das práticas devocionais da confraria senegalesa Murīdiyya em Niterói (RJ). A ação ritual, ou mais precisamente, o processo de ritualização que ocorre nos momentos de preparação (comunicação), condução (vivência) e incorporação (aprendizado), contribui para a criação de um sujeito religioso específico. A relação entre a forma devocional visível e o conteúdo ritual subjacente permite uma reavaliação das dimensões cognitivas, emocionais e sensoriais dos dhikrs.

Este artigo visa apresentar um panorama do perfil dos corpos docentes dos Programas de Pós-Graduação (PPGs) em ciência da religião brasileiros, buscando mapear a formação dos professores e instigar reflexões sobre a valorização dos cientistas da religião dentro de sua própria área de atuação. A metodologia utilizada envolveu a análise do perfil dos docentes permanentes dos PPGs, com base em levantamento dos currículos Lattes disponíveis nos sítios oficiais das instituições. Os dados revelaram uma predominância de professores formados em teologia e outras disciplinas das ciências humanas, em detrimento dos cientistas da religião, tanto em nível de graduação quanto de doutorado. As considerações finais ressaltam os desafios persistentes na inclusão dos cientistas da religião como docentes de seus próprios cursos, apontando para a necessidade de repensar os concursos dos programas de ciência da religião e promover mudanças para construir um ambiente profissional mais inclusivo e representativo para esses profissionais no Brasil. Palavras-chave: Perfil docente, ciência da religião, programas de pós-graduação brasileiros, formação acadêmica.

An interesting group of officials in the Kingdom of Poland between
the January Uprising and the First World War were prison supervisors/
wardens. Based on an analysis of source materials created as a result
of the functioning of the prison administration, it appears that prison
managers were a diverse group in terms of religion and nationality, social
and territorial origin, education, civil service career and marital status. This phenomenon was primarily a consequence of the Russification that
affected the penitentiary system in the Kingdom of Poland.

The Coffin Texts are one of the most important sources for revealing the beliefs ancient Egyptians had on their afterlife, and more generally, provide great information about their cult. We interviewed Carlos Gracia Zamacona, Egyptologist from the Universidad de Alcalá (Spain), who recently published the book Los Textos de los Ataúdes del Egipto antiguo: Variabilidad, legitimación y diálogo in the Ancient Near East Monographs series (ANEM) edited by the Society of Biblical Literature and the CEHAO (see www.uca.edu.ar/anem for an open-access version of the book).

Extractivisms, especially mining, have become acts of faith, as they seem to be immune to any evidence of their negative effects. They produce sacred narratives, motives and ‘liturgical’ celebrations for establishing, legitimising and justifying their own strategies for controlling nature, communities and territories. Challenging such companies and their policies immediately collides with attributes that are based on absolute faith in science and technology to solve problems and crises, and on limitless economic growth at any cost. When criticised and confronted with the negative impacts of mining, they respond with dogmatic defences, denying them and reaffirming faith, for example, in technical solutions; when it becomes clear that the idea of progress is a myth, they simply eliminate the debate by criminalising the resistance. This text hopes to contribute (1) to face down extractivisms as a theology, a political theology, its beliefs and spiritualities of capitalism made religion, (2) to develop a heretical spirituality of resistance - concretely from ecofeminist theology - that can contradict these theologies.

The Council of Trent arose as a response to the Protestant Reformation. While, at first, many of its promoters (among them Emperor Charles V and the curial faction of the "spirituali") viewed it as a means to heal the Lutheran schism, in the end the council-whose development was profoundly shaped by contingent politico-ecclesiastical eventspronounced the harshest condemnation of heresies and reorganized the Catholic Church. It defined the canons of orthodoxy and liturgy, as well as new norms on clerical discipline and on the role of bishops and the hierarchy, which came to characterize the face of the modern and contemporary Church. A special cardinalatial congregation, the Congregation of the Council, was created by Pope Pius IV on 2 August 1564 with the apostolic constitution Alias nos to coordinate and oversee the implementation of the Tridentine decrees. This congregation, progressively weakened in the contemporary era, ceased to exist in 1967 when Paul VI established the Congregation for the Clergy, which absorbed its remaining functions.

1588) was a physician and diplomat, as well as one of the principal organizers of European sixteenth-century antitrinitarianism. A characteristically "borderline" figure, he acted less as a systematic theologian than as a politico-religious mediator, capable of translating doctrinal dissent into relatively stable institutional arrangements. Contents Biography Works Medical works Theological works Political writings Collaborative works (shared but certain attribution) Essential bibliography

Alcuni monumenti romani di età imperiale, pur celebrando la pace, la usano per propagandare la potenza di Roma e la loro stessa autorità. Esempio di questa propaganda di "page" sono l'"Ara Pacis" costruita da augusto a Roma e l'Arco di Traiano a Benevento.

The career of Paul Schrader is an unusual case in the often-pragmatic US film industry. Schrader coined the term "transcendental style in film" as a theorist in the early 1970s, and when he became a filmmaker shortly thereafter, he tended to create redemptive stories of a distinctly spiritual nature, evidently influenced by his strict Calvinist upbringing. This article examines Schrader's filmography several decades later, offering a film analysis of the trilogy known as Man in a Room, which consists of First Reformed (US 2017), The Card Counter (US 2021), and Master Gardener (US 2022). The study first established the qualities of the transcendental style, to provide a basis for determining whether the aesthetics and narratives of Schrader's later films reveal a concern for the transcendent. We determine that the trilogy explores the internal conflicts of middle-aged men who are burdened with a strong sense of guilt and who end up accepting the grace that arrives through (romantic) love. Furthermore, all three films contain defining elements of the transcendental style, although the filmmaker's desire to reach a mass audiences causes him to use filters typical of commercial cinema and to draw significantly on the sociopolitical circumstances in which the protagonists live.

Une première partie porte sur les activités de l'IRER, puis sur l'actualité scientifique dans le domaine de l'histoire des religions (colloques et journées d'étude passés et à venir, soutenances de thèse), depuis le mois de mai 2025. Un bulletin bibliographique international de 177 pages constitue la deuxième partie.

There are several critical reasons for the outbreak of the Protestant Reformation: Among them, the introduction of the printing press. Another was the religious activism of a German monk named Martin Luther (1483-1546). The printing press cut costs and sped up the reproduction of documents like Luther’s 95 Theses throughout northern Europe. The new tool was an essential element in the spread of the Reformation. But there were other important factors, like unending conflict between potentates within the Holy Roman Empire, including the corruption of religious institutions.

Names Izanagi and Izanami are recorded by completely meaningless combinations of kanji; existing interpretations of these names are folk etymologies, i.e.: it means that Izanagi and Izanami seem not to be words of Japanese origin. Izanagi and Izanami belong to the little amount of kami who form spouse pairs: there is about 6% of such kami in first scroll of Nihon Shoki, such type of kami is rather widely represented in Ainu folklore. Ending gi in Izanagi correlates with ending kur used in male names of Ainu kamuy/heroes ending mi in Izanami correlates with ending mat used in female names of Ainu kamuy/heroes. Component izana seems to have originated from ancient Ainu form: *’iso-ne that means “to be bearful”, “to be lucky in hunting”, “to be rich”; and thus, initial forms of Izanagi was *’Iso-ne-kwr “Bearful man”and initial form of Izanami was *’Iso-ne-mat “Bearful woman”.

Repertorio degli inquisitori e delle sedi inquisitoriali | DOI 10.5281/zenodo.1313412 This section of Ereticopedia, online since May 2013 and continuously being updated and expanded, offers a targeted navigation through a series of detailed entries or shorter biographical notes regarding individuals who served the Roman Inquisition starting from 1542: in primis the cardinal inquisitors, followed by the general commissioners, assessors, consultants of the Congregation, as well as delegates, vicars, consultants, etc. of the local tribunals. A specific subsection is dedicated to the local structures of the Roman Inquisition; further subsections are devoted to the local structures of the Spanish Inquisition and the Portuguese Inquisition.

À partir des moments de préparation, de tournage et de visionnage ultérieur du film ethnographique La Nuit de Indiens Pumé (1992), la multimodalité est explorée comme méthode de recherche ; la définition d'un film ethnographique est également débattue, ainsi que la dimension proactive et anticipatoire des images coproduites pendant le travail de terrain, dans ce cas, avec les communautés pumé de la région des fleuves Riecito et Capanaparo, dans les Llanos de Apure au Venezuela.

1546), a theologian who belonged to the Order of the Hermit Augustinians, was the initiator of the Protestant Reformation. The term Lutheranism refers to the body of Luther's doctrines and those of his followers and to the phenomenon of their diffusion, which spread particularly rapidly from the 1520s onwards not only in the German and Northern European areas, but also in the Mediterranean world, especially in Italy and Spain (whereas France was rather a battleground conquered by Calvinism). It called into question Catholic and papal hegemony and triggered the repressive response of the Inquisition.

Agama-agama sejak zaman dahulu telah memiliki hubungan erat dengan
propaganda atau penyebaran ajaran, karena para utusan Allah SWT memiliki kewajiban untuk menyampaikan pesan agama kepada umat manusia. Oleh karena itulah, para nabi berusaha melakukan langkah-langkah terbaik dalam menyebar-luaskan pesan tersebut. Ini juga berlaku dalam penyebaran agama Islam. Islam adalah agama dakwah yang
mewajibkan seluruh ummatnya untuk menyampaikannya ajarannya, sesuai dengan kemampuan yang dimiliki, kepada ummat manusia. Dalam Al-Qur’an disebutkan tentang kewajiban terpenting para nabi, yaitu menyampaikan ajaran Ilahi kepada masyarakat dan kewajiban ummat yang terpilih dan terpanggil untuk menyampaikan ajaran Islam tersebut. Oleh karenanya, tidak dapat tidak, media penyampai pesan harus
digunakan. Di sinilah peran media tersebut terlihat.
Propaganda selalu menggunakan media, mulai dari bentuk yang sederhana, hingga yang paling mutakhir, sesuai dengan peradaban manusia. Bentuk yang sederhana tersebut seperti, penyampaian pesan melalui sandi dan lisan. Seiring perkembangan zaman, sebagai kegiatan mempengaruhi orang lain tersebut mengalami perkembangan.
Perkembangan yang mengikuti alur kemajuan pikiran manusia karena menganggap pentingnya media komunikasi.

lançou uma obra cujo título se apresenta como instigante e promissor, sendo sua extensão particularmente acessível até mesmo para leitores iniciantes. Contudo, as 120 páginas, incluindo um sumário remissivo de três páginas em formato de coluna dupla e 94 páginas de texto autoral, evidenciam a notável capacidade de síntese do autor. A capa, assinada por Roberta Bassanetto, aliada à cuidadosa diagramação do volume, com fonte, tamanho de letra e espaçamento entre linhas que favorecem a leitura, contribui para uma apresentação editorial refinada.

La personalidad jurídica de derecho público le está reconocida. en Chile. a la Iglesia Católica, y la Constihmkh vikente no otorga tal paicídn junäica 67 ningum otra confesibn religiosa. Los autores anal i zan los Iímites, luridfros, que tiene el legislador para el caso de reconocerse penwnalidd de derecho público a otras confesiones religiosos. 1. El profesor Jorge Precht Pizarro en esta Revista (Chilena de Derecho, volumen 16, No 3, septiembrediciembre de 1989, págs. 683 a 724) da a conocer un extenso y profundo estudio sobre: "La personalidad jurídica de la Iglesia Católica ante el derecho del Estado de Chile". Tomando como base dos sentencias del Segundo Tribunal Electoral de la Región Metropolitana, de 23 de septiembre de 1987, que desconocen la personalidad jurídica de derecho público de dos entes integrantes de la Iglesia Católica, el nuevo Código Canónico, vigente desde 1983, y la Constituci6n Política de 1980, busca el autor esclarecer la situación que para ella se presenta en nuestro actual ordenamiento jurídico. Concordamos sustancialmente en todos los aspectos de ese trabajo, en el cual se precisan acertadamente los requisitos que debe tomar en cuenta la autoridad administrativa, ateniéndose a la actual legislación eclesiástica, para reconocer la personalidad jurídica de cualquier ente que integre la estructura de la Iglesia Católica, dentro de la cual, por lo demás, como el autor lo explica, los hay tanto de carácter público como asociaciones privadas. El propósito de formular este comentario de la valiosa monografía del profesor Precht, surge de la afmación que contiene en cuanto a que, según los antecedentes de la gestación de la nueva Carta Fundamental, todas las demás confesiones religiosas gozarían, como la Iglesia Católica, del carkter de personas jurídicas de derecho público. Como creemos, sinceramente que ello no es así, y sin perjuicio de adelantarnos a admitir, desde luego, que dentro de nuestra soberanía se mantiene la facultad de otorgar tal calidad a aquellas religiones que estime acreedoras a tal beneficio, sostenemos que carecen de él por la sola fuerza del texto de la Carta. Será siempre el legislador quien pueda llegar a hacerlo con alcance general o especial. 2. La afmación del profesor Precht de la calidad de derecho público de las religiones que no son la católica, se halla en el debate que al respecto se produjo en el seno de la Comisión Ortúzar, recogido en las sesiones 130, 131 y 132, y, principalmente, en el texto definitivo de la siguiente constancia que sintetizó sus resultados (sesión 132, páginas 2 y ll): REVISTA CHILENA DE DERECHO [Val. 18 "Al prestar su aprobación al nuevo precepto constitucional que consagrara esta garantía, en los t&minos indicados, lo hace en la inteligencia de que todas las iglesias y confesiones religiosas tienen personalidad jurídica de derecho publico, ya que cualquiera discriminación al respecto signiticaria violar el principio de igualdad ante la ley y desconocer la propia disposición del actual artículo 10 NO 2 (de la Constitución de 1925) en cuanto asegura la manifestación de todas las creencias, la libertad de conciencia y el ejercicio libre de todos los cultos que no se opongan a la moral, a las buenas costumbres o al orden público y que permite a las respectivns confesiones religiosas eripir y conservar sus templos y dependencias, a los que declarara exentos de contribuciones". "De acuerdo con el espíritu e intención del precepto al cual presta su aprobación la Comisión, para que las iglesias y sus respectivas confesiones re& giosa~ disfruten de su personalidad jurídica de derecho público, solo basta que se les reconozca su carácter de tales iglesias o confesiones por la autoridad. Tratándose, sin embargo, de la Iglesia Católica, este reconocimiento ha sido hecho por el propio constituyente de 1925, especialmente en la disposición primera transitoria de la Carta que autorizó al Estado para entregar al Arzobispado de Santiago durante cinco anos cierta suma de dinero para invertirla en el país en las necesidades del culto de la Iglesia Católica, como en el artículo 72 No 16, que serIala entre las atribuciones especiales del Presidente de la República la de celebrar concordatos". Mas adelante expresa el acta: "El seflor Ortúzar (Presidente) declara que la Comisión con la abstención de los seflores Silva Bascunán y Guzmán Errázuriz aprueba el proyecto de acuerdo en los tbrminos que le ha dado la Mesa, dejando expresa constancia de la salvedad senalada por el sefior Jorge Ovalle, en el sentido de que 61 concurre al acuerdo pero con declaración que no estima ajustada a derecho la última parte del mismo en cuanto se refiere a la facultad del Presidente de la República para celebrar concordatos, por las razones que él mismo ha seKalado". Los senores Guzmán y Silva tuvieron ocasión de exponer largamente las razones de su discrepancia y el segundo la venía manifestando, por lo demás, desde muchos aBos antes'. 3, Se impone recordar que la distinción entre las personas jurídicas de derecho privado y las de derecho público se contiene en las reglas consagradas a aquéllas en el titulo XXXIIJ del Libro 1 del Código Civil, el cual reglamenta dos especies de tal clase: las corporaciones y las fundaciones de beneficencia pública; excluye de sus normas las sociedades industriales y luego agrega, en el inciso 2 del artículo 547, que: "tampoco se extienden las disposiciones de este título a las corporaciones o fundaciones de derecho público, como la nacibn, el fsco, las municipalidades, las iglesias, las comunidades religiosas, y los establecimientos que se costeen con fondos del erario: estas corporaciones y fundaciones se rigen por leyes y reglamentos especiales". Las personas jurídicas de derecho privado que en el citado título de la recopilación del derecho común se reglamentan, deben ser aprobadas por el Presidente de la República (artículo 546); sus ordenanzas o estatutos sometidos tambien a su aprobación, que se concede si no tuvieren nada contrario al orden público, a las leyes o a las buenas costumbres (artículo 548); pueden ser disueltas por la ' Tratado de Derecho f%Mitucional. Tomo II, NO 23, p&ina 234. Sesión 131 de la Comisión Constituyente, páginas 13 a 16 y 33 a 34.

O leitor que se aventura pelos capítulos da obra logo terá as provas
incontestes de que um aparato internacional - formado por oligarquias
antiquíssimas (a coroa britânica, a coroa holandesa, oligarcas das finanças
etc.), ONGs criadas ad hoc e boa parte do poder financeiro mundial - está, há
tempos, implantando um neocolonialismo. Aliás, projeto já realizado em grande
monta, como o livro mostra à exaustão e com surpreendente grau de detalhes.
Para que o leitor tenha uma imagem panorâmica de uma das
consequências do que o ensaio mapeia, basta um exercício simples.

La política puede convertirse en religión, en algo totalizante y esto
es muy pernicioso para las personas que deben vivir este hecho. Se
gún Lawrence W. Reed, presidente emérito de la Fundación para la
Educación Económica de Atlanta (Georgia), en una carta que escribió
J.R.R. Tolkien a su hijo Christopher, le decía que “el trabajo más impropio de cualquier hombre, incluso de los santos (que al menos no estaban dispuestos a asumirlo), es mandar a otros hombres. Ni uno entre un millón es apto para ello, y menos aún los que buscan la oportunidad”.