论邪教案件的特点及其经济违法犯罪形式

邪教组织具有反科学、反人类、反社会、反政府的本质，与普通刑事案件相比，邪教案件有其显著特点。通过组织和利用邪教组织聚敛钱财，攫取经济利益，是邪教组织头目及其骨干成员的主要动机之一。惩治邪教活动，必须在认清邪教的非法政治目的的同时，掌握其在经济上进行违法犯罪活动的行为，从而更加有效地揭露、证实犯罪，为充分运用法律武器打击邪教组织及其违法犯罪活动奠定坚实基础。     

邪教的社会危害与惩治

邪教是人类社会的公害和毒瘤。自1999年7月我国政府作出依法取缔“法轮功”组织，并宣布其为邪教组织的决定以来，邪教的罪恶本质及其给国家和社会带来的严重危害，已昭然若揭，大白于天下。加强对邪教组织犯罪问题的研究，从立法和司法上寻求打击和遏制邪教组织犯罪的对策，这是摆在法律界和宗教界面前的一个重大课题。     

新形势下邪教的特点、趋势与防范策略

随着我们与邪教斗争的不断深入，邪教组织也根据形势的变化不断改变和调整其活动方式和策略．因此，新形势下邪教的活动出现了一些与以往有所不同的新特点。关注邪教活动的新特点，预测邪教活动发展趋势，研究与邪教斗争的方法与策略，是取得与邪教斗争的最后胜利的重要保证。     

关于邪教组织几个问题的探讨

邪教的社会危害性极大 ,尤其是邪教组织引发的治安事件是当前公安机关面临的新课题。对邪教组织的概念、活动特点进行分析研究 ,提出处置邪教组织引发的治安事件的方法 ,以便稳定社会治安 ,预防和打击邪教。     

运用法律武器 取缔邪教组织

编者按：“法轮功”是邪教组织。运用法律武器，取缔邪教组织，既是全国人民的共同心愿，也是依法治国的基本要求。全国人大常委会颁布的《关于取缔邪教组织、防范和惩治邪教活动的决定》和最高人民法院、最高人民检察院发布的《关于办理组织和利用邪教组织犯罪案件具体应用法律若干问题的解释》，正是顺乎民心、合乎法治、维护大局、保护人民的重要举措，对于我们更加准确、有力、坚定地同“法轮功”邪教组织作斗争，具有重大的意义。为此，本刊特组织了本期笔谈，旨在从法律的角度进一步揭批“法轮功”邪教组织。认清“法轮功”邪教本质依…     

取缔邪教组织 惩治邪教犯罪

邪教组织是世界各国稳定的大敌，在世界各地要求打击、取缔邪教组织的呼声日益高涨。在我国，“法轮功”是地地道道的邪教组织。九届人大常委会十二次会议通过了《关于取缔邪教组织防范和惩治邪教活动的决定》，“两高”也作出了有关司法解释，这是对于组织、利用“法轮功”实施犯罪予以定罪处罚的法律依据。     

防范打击邪教组织的基本策略

在我国, “邪教”一词由来已久,它一般用于指称旁门左道,不正派的宗教派别。邪教概念的内涵和外延,是随着社会的发展,特定阶级结构以及具体历史条件的变化而变化的,它是一个历史的概念。从法律层面上看,全国人民代表大会常务委员会1999年10月30日出台了《关于取缔邪教组织、防范和惩治邪教活动的决定》,最高人民法院和最高人民检察院也相应出台两个解释,针对当代我国邪教组织各种犯罪活动的特点,对邪教组织作了明确的界定。所谓邪教组织,是指冒用宗教、气功或者其他名义建立,神化首要分子,利用制造、散布     

社会管理创新视角下“无邪教创建”工作的新思路

邪教是全世界的公害,这一毒瘤危害着国家安全、影响着社会稳定,开展"无邪教创建"活动是我国防范和处理邪教工作的重要手段和载体。社会管理创新时期,邪教活动出现了与以往不同的新特点,"无邪教创建"工作也应结合新的思路进行创新,以营造无邪教组织、无邪教人员、无邪教活动和无邪教案件的和谐社会新局面。     

双重的邪教犯罪之基本界定——基于对司法解释检讨下的分析

在刑法上,法定的邪教犯罪有两种基本的形式:一是只能由邪教组织构成的犯罪;二是邪教组织实施的其它一般犯罪,此种犯罪依邪教组织实施的具体行为决定其触犯的罪名,这两种犯罪往往具有想象竞合关系,但以司法解释确定处理的方式是有问题的。从刑事政策之规制的角度讲,单纯组织邪教的行为虽然在刑法上不构成犯罪,但仍具有刑事政策意义上的犯罪性。这是邪教组织犯罪的双重性质。对于法定的邪教犯罪,无论在形式上还是从内容上,都具有过于模糊和笼统的缺陷。刑法处理的仅仅是"犯罪的邪教",只是从刑事政策规制邪教组织的角度上讲"邪教犯罪"才是成立的。     

对我国反邪教立法的思考

新中国建立后的相当长一段时间内,邪教犯罪都没有被列为一个单独的罪名,而是融合在会道门犯罪这一罪名之中,而且把会道门组织活动作为反革命行为进行打击。随着邪教在全世界范围内的猖獗,我国自20世纪80年代以来,出现了多个邪教组织,原有关于会道门犯罪的法律已经远不能适应对新兴邪教的惩治和打击。因此,经过修订于1997年10月1日起实施的《刑法》首次专门规定了“组织、利用邪教组织破坏法律实施罪”。该法第300条规定:“组织和利用会道门,邪教组织或者利用迷信破坏国家法律、行政法规实施的,处3年以上7年以下有期徒刑;情节特别严重的,处7年以上有期徒刑。组织和利用会道门、邪教组织或者利用迷信蒙骗他人,致人死亡的,依照前款的规定处罚。组织和利用会道门、邪教组织或者利用迷信奸淫妇女、诈骗财物的,分别依照本法第236条(指强奸罪)、第266条(指诈骗罪)的规定定罪处罚。”从而使我国的反邪教立法迈出了重要的一步,为依法打击组织和利用邪教组织的犯罪活动提供了有力的法律武器。     

Building a nation: religion and values in the public schools of the USA,Australia, and South Africa

Although the systems of public schools differ among Australia, South Africa and the USA, all three countries recognize that religion plays a significant role in determining values. All three countries have written constitutions but only South Africa and the USA have a Bill of Rights that protects persons’ exercise of religious beliefs. In Australia, the place of religion in education has largely been shaped by state legislatures, administrative regulations and interpretations of the national constitution. In the USA, the long tradition of religious values being represented in public education has been severely restricted over the past 60 years, resulting in artificial judicial lines being drawn between private religious expression and government expression. However, even private expression can be prohibited if it interferes with the educational mission of a school. South Africa had a long tradition of Christian religious practices in government schools under apartheid. However, the post-apartheid 1996 Constitution and 1996 South African Schools Act still give these schools considerable latitude in investing religious values into the educational process. In Australia, values, religion and education have always been a preoccupation of those providing education, although the blurring of public and private education in Australia has resulted in a different direction for the role of religion than in the USA.     

Social Justice and Religion in Prison: The Case of England and Wales

The policy of the Federal Bureau of Prisons in the United States is to show equal respect for all religious faiths, but the Prison Service Chaplaincy of England and Wales employs only Christian chaplains and is effectively controlled by the established Church of England. Recent empirical research shows that prisoners who belong to minority faith communities and new religious movements in England and Wales do not enjoy equality of opportunity to practice their religion. For example, their religious and spiritual needs are met by volunteer Visiting Ministers, who in turn must rely on full-time Christian chaplains to facilitate their access to prisoners, meeting rooms, and religious artifacts. This dependency gives rise to feelings of resentment, unjust discrimination, and marginalization among members of minority faith communities.     

Systematic review of religious affiliations and beliefs as correlates of public attitudes toward capital punishment

Religious reasons are frequently described as considerations that shape support for or opposition to capital punishment; however, there are many inconsistencies in the literature. This study represents a systematic review of the extant research on religious affiliations and beliefs as correlates of public attitudes toward capital punishment. Searches conducted in five databases identified 33 articles, representing 97,570 respondents. Results revealed that people belonging to Protestant affiliations and with negative images of God were more likely to support capital punishment. People possessing positive images of God and with strong beliefs in compassion were less likely to support capital punishment. The religious correlates commonly assessed in the extant literature, such as fundamentalism, are not significant correlates of attitudes toward capital punishment. Findings also revealed that the predominance of research examined Christian religious affiliations, to the exclusion of other common affiliations, such as Buddhist or Islamic affiliations. Taken together, findings suggest that compared to affiliations, religious beliefs better explain attitudes toward capital punishment. Further research is needed to investigate the ways religious correlates influence death qualified jury selection and capital sentencing decisions. An increased understanding of the nuanced relationship between religion and capital punishment attitudes can better inform capital punishment policy and practice.     

《大札撒》中宗教问题探析

法律维护的是当时的社会秩序,宗教坚持的是未世的内心信仰。法律与宗教的关系有时表现为和谐共治,有时表现为消耗对抗。如何处理二者的关系,是每个时期都必须慎重对待的重大问题。成吉思汗在统一蒙古的过程中,很好地利用了本土宗教,结束了蒙古各部的战乱;在对外扩张中,制定了符合当时现状的宗教政策,并将其以法律的形式予以确定,使法律与宗教的关系在统一和征服的战争中出现了良性互动的奇迹。     

American Indian religion in the iron house: searching for ‘some accommodation’

Religious freedom claims by American Indian prisoners are disfavored in law and policy more than most prisoner civil rights claims. This disfavor reflects the continuing influence of the cultural distance between traditional Indians and Christianity – a distance with an unfortunate history from the Indian point of view. The salutary effects of Christian religion within prisons have been assumed for as long as prisons have existed; this assumption is based upon scant evidence. Treating Indian religious expression as inferior to Christian religious expression within prisons is often allowed by law, but it is insupportable in policy without reference to the historical power relationship between Indians and the dominant culture. Indian spirituality, like Christianity, can engage prisoners in the moral discourse demanded by the tenets of restorative justice. Accommodation of Indian spirituality is as much in the public interest as accommodation of religion within prisons at all.     

Constitutional authority and prospects for social justice for high-tension religious communities

By regulating religious practice, the U.S. Constitution's First Amendment challenges the authority of religious communities who may not have adopted American pluralism in favor of their own religious particularism. While the power of the Constitution is manifested in physical modes, its historic symbolic and socially constructed meaning elevates it as a competing transcending authority that challenges religious communities. Often labeled American civil religion, this authority either coerces non-mainstream religious communities to adopt modes of religious expression that mirror those of the dominant culture, or requires them to adopt a strategy for coping with its overwhelming social and political power. The Constitution's mechanism for guaranteeing religious free exercise thus serves as a method to limit religious particularism by coercing limited cultural orthodoxy through legal orthopraxy.Teach the [Constitution's] principles, teach them to your children, speak of them when sitting in your home, speak of them when walking by the way, when lying down and when rising up, write them upon the doorplate of your home and upon your gates. John Quincy AdamsRepeated by former Supreme Court Chief Justice Warren Burger (Franklin, 1987). The passage is a slight alteration of Deuteronomy 6:7–9.     

Religious and Spiritual Support,Reentry, and Risk

Systems and agencies intent on pursuing an evidence-based approach to correctional interventions have widely adopted the risk principle. For a variety of reasons, many studies have found that giving treatment to low risk people has little impact on reducing recidivism and can even increase recidivism. Because of the risk principle, many prison and community correctional systems now target their treatment resources to medium and high risk. This study tests whether the effects of religious/spiritual support on reentry success generalize across offenders as a function of risk. Results from random effects count models suggest that religious and spiritual support does have a strong and robust effect on the likelihood of ex-offenders desisting from substance abuse. Findings also reveal that the risk principle was not supported; religious and social support was associated with significantly lower levels of substance abuse among low risk offenders, but not among higher-risk offenders. On the other hand, religious and spiritual support did not significantly relate to criminal offending at any risk level. Implications for religious programming and services, as well as the study of religion and reentry, are discussed.     

Procedural justice,minorities, and religiosity

The current research explores six hypotheses derived from the well-known procedural justice-based model of legitimacy in two different religious groups in Israel, and adds to the model the effect of religiosity on the perceived legitimacy of rules and institutions of social control. Our results, based on data from a representative sample of 1,216 Israeli Jews and Arabs, provide general support for the hypotheses. We found that the social order is perceived as less legitimate by the Arab minority compared with the Jewish majority, and by highly religious members of the Jewish majority compared with those who are less religious.     

世界三大宗教法之比较研究

世界三大宗教法--古印度法、教会法和伊斯兰教法最初根源于对神的信仰,在表现形式上与宗教本身密不可分,在内容上与宗教教规教义和宗教典籍密切相联,但是其内涵与价值各不相同.在一定的历史条件下,三大宗教法对社会生活发挥了极其重要的作用,对后世世俗立法产生了不同的影响.在当今世界法制史苑里,三大宗教法独具特色,在经历了改革浪潮的洗礼后,逐步走上现代文明法制的轨道,这种改革留给我们深深的思索.     

法律与宗教关系的多向度追问

作为共同调整人类社会的规范,法律与宗教存在着千丝万缕、多个向度的联系。从目的指向来看,法律与宗教都关心人类生存的方式与意义;从思想和制度角度来看,法律中的许多思想和制度都发源于宗教和宗教规范;从西方法治建设的演进历程来看,西方法治的形成得益于人们从内心真正信仰宗教权威与规范的传统;从功能上来看,法律和宗教都有凝聚和调试社会等功能,共同成为维系社会的纽带。当下中国,深刻认识宗教与法律的多向度关系之于落实依法治国以及正确应对宗教社会问题都具有重大的意义。