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      "@value" : "The social and political dialogue on Religious Education in Greece has reached a peak. A series of court decisions annulled a corresponding series of administrative decisions, by which the New Curriculum for Religious Education was legislated and reformed repeatedly since 2016. The controversy between a “confessional” and an “interreligious” approach concentrates on two ostensibly contradictory terms within the Greek Constitution: the “religious conscience” (Article 13) as an individual right and the “religious consciousness” (Article 16) in the broad sense of the collective consciousness. The main issue is the exact meaning of the “Orthodox consciousness”, since it is identified with the “religious consciousness”. Does it imply only a religion or a cultural identity that also has a supra-constitutional status in Greece? Is it really in conflict with or does it rather presuppose an “open society”? Resolution to such dilemmas is given by a political theology based on recent constitutional case-law."
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      "@value" : "Ο κοινωνικός και πολιτικός διάλογος για το μάθημα των Θρησκευτικών στην Ελλάδα έχει φτάσει στην κορύφωσή του. Σειρά Αποφάσεων του Συμβουλίου της Επικρατείας ακύρωσε αντίστοιχη σειρά Αποφάσεων του Υπουργείου Παιδείας, με τις οποίες τα Νέα Προγράμματα Σπουδών των Θρησκευτικών εισήχθησαν στην Εκπαίδευση αναθεωρούμενα κατ’ επανάληψη από το 2016 έως σήμερα. Η αντιπαράθεση μεταξύ μιας «ομολογιακής» και μιας «διαθρησκειακής» προσέγγισης κινείται στον άξονα δύο φαινομενικά αντιφατικών όρων του Ελληνικού Συντάγματος: στη «θρησκευτική συνείδηση» του Άρθρου 13 ως ατομικού δικαιώματος και στη «θρησκευτική συνείδηση» του Άρθρου 16 υπό την ευρεία έννοια της συλλογικής συνείδησης. Το κύριο ζήτημα όμως είναι η ακριβής έννοια της «ορθόδοξης συνείδησης», από τη στιγμή που κατά τη νομολογία και τα όρια του Συντάγματος ταυτίζεται με τη «θρησκευτική συνείδηση». Υποδηλώνει απλά μια ακόμη θρησκεία ή μια ταυτότητα πολιτισμού με υπερσυνταγματική ισχύ στην Ελλάδα; Βρίσκεται πράγματι σε σύγκρουση ή μπορεί ακόμη και η ίδια να προϋποθέτει μία «ανοικτή κοινωνία»; Απαντήσεις σε τέτοια διλήμματα δίνονται μέσα από μια πολιτική θεολογία με αφορμή την πρόσφατη νομολογία του Συμβουλίου της Επικρατείας."
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