Contemporary Problems of Social Work Современные проблемы социальной работы academic journal

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CONTEMPORARY PROBLEMS OF SOCIAL WORK
In domestic science, law enforcement and the activities of state bodies is no common 
understanding of the secular state. Often the dominant understanding of the secularity of the 
state as a secular (non-religious). Thus, one concept is defined through another indefinitely, 
creating a ground for the abuse in government [5].
This is the only legally correct interpretation of secularity as the ideological neutrality, 
implying indifference of the state towards religion ruled in favor of political compromise and 
cooperation with the state government for the benefit of religious organizations. As a result, 
Russia is only declared as a secular state, but in reality it is not indifferent to the various 
ideologies, conducting their selection.
According to the author, a secular state – ideologically neutral state, not fundamentally 
accept any worldview as the official ideology, providing everyone the opportunity of free 
ideological choice. State Secularism implies its indifference to the ideological sphere, i.e. 
the rejection of the special control (non-interference, subject to the law), non-identification 
(because of the impossibility of creating scientific criteria), the rejection of special privileges, 
office and equidistance from ideological organizations. in the Russian Federation, the violation 
of the constitutional principle of state secularism manifests itself in the form of clerical 
indoctrination of government and public administration, law enforcement agencies, the state 
(and municipal) education system.
Clerical indoctrination states – a violation of the ideological neutrality lead to coalescence of 
the state institutions in one of the religions, doctrinal which are used as the state ideology [7].
The principle of secularism (ideological neutrality) state as a guarantee of freedom of 
conscience is not compatible with the alignment of the hierarchy of religious communities on 
the basis of discussion in Religious sciences and obviously non-legal concepts of «traditional 
religions (religious organization)» – «non-traditional religions (religious organization)» – 
«sect» and with regard to Islam, «traditional Islam» – «non-traditional Islam» – «Wahhabism».
The principle of secularism (ideological neutrality) state is not compatible with the struggle 
of the state of the «spiritual security», with the «socially dangerous religions», «religious 
extremism», «Islamic terrorism». It is understood that the suppression of unlawful acts must 
be carried out by means of criminal justice, regardless of what screen the mentioned acts are 
covered.
The principle of secularism (ideological neutrality) state is not compatible with the special 
legal regulation «religious», including «Missionary» activity. Activities relevant entities should 
be regulated on the general public to non-profit associations the legal basis.
It seems appropriate detailed interpretation of the constitutional principle of secularity as 
the ideological neutrality in the federal law.
In accordance with the Constitution and current legislation of the Russian religious 
(confessional oriented) education, both within the state (municipal) schools, and outside it, 
must be voluntary and financed by themselves believers and religious organizations. It seems 
appropriate to securing the provision in the Federal Law «On Freedom of Conscience and 
Religious Associations» and the Federal Law «On Education».
State research of a problem of freedom of conscience (and related categories) has a dominant 
influence on its implementation, as is the system with respect to legislation and enforcement, 
i.e. it lies in their base.
It is inadequate scientific-theoretical perspective developed of freedom of conscience and 
the secular state determined the systemic nature of violations in this area [6].
The scientific novelty of the research lies in the fact that the constitutional foundations of 
the state of freedom of conscience and religion in Armenia for several centuries. The stages 
of development of the religious situation in the country, revealed the problem of freedom of 
conscience and religion in Armenia:
1.  Istoricheskie traditions of the Armenian people in matters of religion;

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2.  The model of public relations in Armenia on the basis of the legislation on the state 
department of the church. Church in Armenia is considered as separation but in practice, the 
state operates the state church model Armenian apostolic church. As in the past, and in this 
infringed the rights of other faiths, but not in the open;
3.  Legislation on freedom of conscience and religion requiring improvement and equalization 
of the rights of religious organizations. The study begins by examining topics such as freedom 
of conscience and religion in Armenia, the historical situation of the people in a different time 
period in Armenia, in the aspect of religion and freedom of conscience, legal regulation, as 
well as the attitude of the state towards the church. Consider the historical moment in the 
history of Armenian religion. Proclamation of Christianity as a state religion in the 1st century 
apostle Thaddeus and in the 2nd century, the apostle Bartholomew, do promotion and spread 
of Christianity in the lands of Armenia. At this time, the Armenian people did not accept this 
religion, and began to survive and destroy the religion, only 301. Christianity in Armenia was 
declared the state religion. It was a moment of origin of faith and religion in Armenia, and 
select the time that the state to adopt Christianity as a faith and recognized state [13].
7–11 Mid-century Armenian religion and freedom of conscience. This period was terrible for 
the Armenian people. On their land the invaders have come the Arabs and banned Christianity, 
people forcibly converted to the Islamic faith. During this period was complete chaos in the 
freedom of the Armenians in the criteria of freedom of conscience and religious belief, this time 
characterized by the destruction of the holy things, prohibited the construction of temples. 
The following centuries in the life of the Armenian people, is the period of 11–18 century in 
the Armenian lands were of war and conquest, religion and freedom of conscience of citizens is 
taken into account, it was forbidden. The new period after the Armenian Genocide of 1915–1923. 
In 1917. After the February Revolution, it was made interim government, which decided on the 
abolition of religious and national restrictions and self-determination of nations. Consider the 
following period in the life of Armenians. For many people who live in the territory of Armenia, 
the relationship to the church is a symbolism (attribute), the value of national identity, and 
not only the faith of his soul. in the history of Armenia, there is such an essential point, as the 
conflict in Nagorno-Karabakh, which was the period of 1988-1994 were expelled from Armenia 
Azerbaijanis- almost all Muslims, and almost all of Azerbaijan's Armenians in the results in the 
two states there were numerous refugee community [2].
During the period of hostilities was adopted important legislative act «On freedom of 
conscience and religious organizations» and the Constitution of the Nagorno Karabakh Republic. 
These normative legal acts were the following: granted all citizens the right to freedom of thought, 
conscience and religion. During this period of time in the military Nagornom-Karabakh began 
distributing other religious organizations. Organizations were illegal, since it is not officially 
recognized, were not recorded. It was believed that participation in the activities of these 
organizations, it is a betrayal and said that these organizations want to divide society. Question 
to unofficial religious organizations decided (1992-1994) as follows. State Defense Committee 
adopted a decision which prohibits the activities of unregistered religious organizations. At the 
same time seriously regulating the activities of registered organizations. During the hostilities 
in the Nagorno-Karabakh Republic infringed the rights of citizens of other faiths, as during 
the war in the territory of Armenia was a numerous number of people of different nations and 
religions. State authority of the Armenian state infringes on the rights of people in the field 
of religion, arguing the fact that different religions and religious society is decomposed into 
various groups, spread anti-patriotism, the manifestation of cosmopolitanism. State authorities 
have banned various religious denominations wishing to strengthen the cohesion of society 
and the people, for the successful course of the war [8; 13].
The war was over and went to the irreversibility of democratic processes. Armenia started to 
show tolerance towards other religious organizations.

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