Increase of Religious Non-Identifiers in America
There is a documented and marked decline since 1990 in the number of Americans espousing a religious identity, from less than one-tenth of the public to nearly one in every six adults today. Far from being randomly distributed in the population, the data portray non-identifiers as more likely than those expressing a religious affiliation to be young, male, living in the West and New England, moderate-to-liberal politically, and unmarried.
A lingering question for this research is whether the decline in psychological affiliation with any church or denominational organization will persist, level off, or reverse course. Will the decline in religious identification observed in this research continue or prove to be a temporary phenomenon?
If the question is meant to refer to the traditional, established churches and faith systems that have been with us for some time, the answer is very likely to be yes, it is likely to continue. But if we expand the concept of “religion” to include the increasingly popular forms such as New Age religions, EasternWestern blends, multi-stranded hybrids, the “small-group movement,” pseudo-scientific spiritual formulations, and other types, then maybe no.
This study is an excerpt from the larger report on The Decline of Religious Identity in the United States by Sid Groeneman & Gary Tobin published in 2004 via the Institute for Jewish & Community Research (http://jewishresearch.or)
Religious Characteristics of Non-Identifiers
26% No past religion, no current attendance, no religion in future
19% Past religion, no current attendance, no religion in future
11% Past religion, no current attendance, possible religion in future
11% Past religion, current attender, possible religion in future
10% Past religion, current attender, no religion in future
9% No past religion, current attender, no religion in future
8% No past religion, no current attendance, possible future religion
6% No past religion, current attendance, possible religion in future
This study is an excerpt from the larger report on The Decline of Religious Identity in the United States by Sid Groeneman & Gary Tobin published in 2004 via the Institute for Jewish & Community Research (http://jewishresearch.or)
Heritage and Religious Identification
Fully 16% of the HARI sample answered either “none” when asked how they identify themselves or gave one of the other answers classified equivalently (atheist, agnostic, secular, Humanist, or Ethical Culture).
The largest number of non-identifiers (35%) were not raised in any religion as a child. Nevertheless, 62% of them had religious training or background. This compares with virtually all (97%) of respondents designating a current religion.
The fact that well over half of current non-identifiers were raised in some religion indicates substantial attrition in the proclivity to claim a religious affiliation. Movement in the opposite direction — from no religion to a current identification — is less extensive (26% of those raised in no religion now identify with some religious category). This opposite-direction movement — acquiring a religious identity after having none in childhood — is not nearly large enough to off set the elimination of identity among those with a religious upbringing. Among adults alive today, our calculation produces a net loss of about 8% in the number having a religious identity relative to when they were young.
This study is an excerpt from the larger report on The Decline of Religious Identity in the United States by Sid Groeneman & Gary Tobin published in 2004 via the Institute for Jewish & Community Research (http://jewishresearch.or)
Religious Praxis without Religious Identity
Some people who do not identify with a religion, nevertheless, practice some form of religion
Sizable numbers of those who do not affiliate psychologically with any religion are, nevertheless, occasional or unsettled practitioners. As such, they might sometimes attend religious services, have previously identified religiously as adults, or expect to take up a religion sometime in the future. A more complete religious profiling requires additional information about religious beliefs and behavior.
Gallup Polls, which use a differently worded question emphasizing “religious preference,” seem to indicate less change over the same time period as well as a lower current proportion of “no religion” / “none” responses. Unfortunately, Gallup changed the question wording several times, complicating analysis. Since mid-2000, they included the “if any” phrasing in their primary version of the question: “What, if any, is your religious preference — Protestant, Roman Catholic, Jewish, Mormon, Muslim, or an Orthodox religion such as Greek or Russian Orthodox?”
This study is an excerpt from the larger report on The Decline of Religious Identity in the United States by Sid Groeneman & Gary Tobin published in 2004 via the Institute for Jewish & Community Research (http://jewishresearch.or)
Religious Change in Contemporary America
Compared to even 15 years ago, fewer Americans today espouse a religious identity. In this report we examine not religious practice like church attendance or membership but rather religious identity.
Approximately one of every six Americans has no religious identity
Sixteen percent of United States adults either fail to place themselves in any denominational category (answering “none” or ”no religion”), or they describe themselves as secular, humanist, ethical-culturalist, agnostic, or atheist.
Individuals who identify with no religion are a growing population
Based on a review of survey evidence, the proportion of non-identifiers appears to have grown substantially in the last 10-12 years.
The non-religiously identified make up the third largest group in the country
The two largest groups are Catholics and Baptists. Those non-religiously identified are virtually tied with Baptists as the second largest group since the difference in estimated size between them is within “sampling error.”
Those raised in no religion are most likely to not identify with a religion
About 1 of every 9 Americans who was raised in some religion now identify with no religion; nearly three-quarters of those with no religious upbringing are current non-identifiers.
Being raised in more than one religion may lead to no religion
Those raised in multiple religious traditions are more than twice as likely to be non-identifiers as adults than those raised in a single religion.
Younger Americans are less religiously identified than older Americans
Younger adults (under 35) are most likely to be non-identifiers, and those over 65 are least likely to be. Religious identification shows a steadily increasing association with age. It is unclear whether this represents a persistent growth trend in non-identifiers, or if it reflects a snapshot in time, with younger people likely to become more affiliated with religion as they pass through customary life-cycle stages. Non-identification in the United States likely will continue to increase
This study is an excerpt from the larger report on The Decline of Religious Identity in the United States by Sid Groeneman & Gary Tobin published in 2004 via the Institute for Jewish & Community Research (http://jewishresearch.or)
RELIGIOUS FREEDOM in BULGARIA 2011
Bulgarian nationalists attacked Jehovah’s Witness temple in the port city of Burgas on Palm Sunday, after an “organized protest” turned into a mass brawl in which five members of the faith confession were seriously injured. The Bulgarian Evangelical Alliance immediately issued a declaration against violence based on religious differences and the evangelical churches in the city held a press conference condemning the violent attack as an unacceptable form of protest in a democratic society. While the organizers are being investigated, we ask that you continue to pray for the situation, as we regularly minister in the city and the surrounding areas after watching the video recording below.
Bulgaria: International Religious Freedom Report 2004
Released by the Bureau of Democracy, Human Rights, and Labor
The Constitution provides for freedom of religion; however, the Government restricts this right in practice for some nontraditional religious groups. These restrictions are manifested primarily in a registration process that is selective, slow, and nontransparent. The Government prohibits the public practice of religion by unregistered groups.
There was no change in the status of respect for religious freedom during the period covered by this report.
The generally amicable relationship among religions in society contributed to religious freedom; however, discrimination, harassment, and general public intolerance of some nontraditional religious groups remained an intermittent problem. Concerns about Islamic fundamentalism continued to receive media coverage.
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights.
Section I. Religious Demography
The country has a total area of 42,855 square miles, and its population is approximately 7.9 million according to the 2001 census. The National Statistical Institute reported that 82.6 percent of citizens are Orthodox Christians and 12.2 percent are Muslims, while the remainder includes Roman Catholics, Protestants, Jews, Gregorian-Armenian Christians, Uniate Catholics, and others. Official registration of religious organizations with the Government increased 25 percent, from 36 in 2003 to a total of 45 denominations in addition to the Bulgarian Orthodox Church (BOC) at the end of the reporting period. According to the Sofia Municipal Court, which is responsible for registering all legal entities, including religious denominations, an additional eight denominations were in the process of being registered. Since the court assumed the role of registering religious denominations at the beginning of 2003, all denominations previously registered before the enactment of the 2002 Confessions Act have been reregistered.
Some religious minorities are concentrated geographically. The Rhodope Mountains (along the country’s southern border with Greece) are home to many Muslims, including ethnic Turks, Roma, and “Pomaks” (descendents of Slavic Bulgarians who converted to Islam centuries ago under Ottoman rule). At the western extreme of the Rhodopes, there are greater numbers of Pomaks, and on the eastern end, more ethnic Turks. Muslim ethnic Turks and Roma also live in large numbers in the northeast of the country, primarily in and around the cities of Shumen and Razgrad, as well as along the Black Sea coast. There are comparatively large numbers of Roman Catholics in Plovdiv, Assenovgrad, and in cities along the Danube River. Eastern Rite Catholic communities are located in Sofia and Smolyan. Many members of the country’s small Jewish community live in Sofia, Ruse, and along the Black Sea coast. However, Protestants are dispersed more widely throughout the country. While clear statistics are not available, evangelical Protestant church groups have had particular success in attracting numerous converts from among the ethnic Roma minority, and these churches tend to be the most active denominations in predominantly Roma-inhabited areas.
Although no exact data are available on active participation in formal religious services or rituals, most observers agree that evangelical Protestants tend to participate in religious services more frequently than other religious groups. Members of the country’s Catholic community also are regarded as more likely than members of other faiths to attend religious services regularly.
Missionaries are present in the country, including, for example, representatives of evangelical Protestant churches and more than 100 missionaries from the Church of Jesus Christ of Latter-day Saints (Mormons).
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, some local authorities restricted this right in practice for some nontraditional religious groups. The Constitution designates Orthodox Christianity, represented by the BOC, as the “traditional” religion, and the Government provided financial support to it as well as to several other religious communities perceived as holding historic places in society, such as the Muslim, Roman Catholic, and Jewish faiths.
The 2002 Confessions Act replaced the universally unpopular Communist-created law of 1949. Religious and human rights groups strongly criticized the 2002 law for the preferential treatment given to the BOC and for provisions that appear to take sides in what many saw as an internal Church conflict. Under the 2002 law, all religious groups, with the exception of the BOC, must register with the Sofia Municipal Court before they can practice their beliefs in public. The Bulgarian Helsinki Committee (BHC) also expressed concern at the requirement for groups to submit a statement of beliefs when applying for registration or reregistration, stating that this constituted an infringement on their freedom of religion. There were initial fears regarding the exclusive right of Religious Denominations Directorate of the Council of Ministers to give “expert opinions” to the court regarding registration matters; however, in practice the Directorate only provides an opinion upon request by the court. Such opinions have resulted in the rejection of registration for only one denomination, the Achmadi Muslim Organization of the Muslim Achmadi Community. However, all applicants have the right to appeal the denial of registration through the Court of Appeals, where “expert opinions” from other sources can be submitted and taken into account. An appeal by the Achmadi Muslim Organization of the Muslim Achmadi Community currently is pending. Some local branches of nationally registered denominations experienced problems with local authorities who insisted that the branches be registered locally; however, the 2002 Confessions Act does not have any requirement for local registration of denominations.
A Council of Europe review of the 2002 Confessions Act, prepared in early 2003, highlighted that the provisions dealing with the process of registration specify neither the criteria establishing the basis on which the Court should grant registration nor the grounds on which such registration can be withheld. The act also fails to specify the consequences of failure to register as a religious community or outline any recourse if a competent court refuses to grant registration.
In December 2003, a national conference of Muslim leaders convened in Sofia and elected Fikri Sali as the new chief mufti to replace Selim Mehmed; Sali formerly held the position from 1992-94. However, a rival conference was convened by another former chief mufti, Nedim Gendzhev, and selected Ali Hajji Saduk to replace Mehmed. While Sali’s election was confirmed by the Bulgarian Higher Islamic Council, Gendzhev’s conference submitted documentation listing Saduk as the new chief mufti with the Sofia Municipal Court first. A registration controversy has ensued, leaving no legally recognized successor to Mehmed.
According to both a judge from the Sofia Municipal Court and the Religious Denominations Directorate of the Council of Ministers, due to the 2002 Confessions Act’s lack of specific provisions regulating the change in leadership of registered denominations, the Sofia Municipal Court has no authority to decide which of the two elected muftis is Mehmed’s rightful successor. The only option for resolving the controversy is for the two parties to file civil claims in court.
For most registered religious groups there were no restrictions on attendance at religious services or on private religious instruction. A Jewish school, three Islamic schools, the university-level Islamic Higher Institute, a Muslim cultural center, a multidenominational Protestant seminary, and university theological faculties operated freely. Bibles, Korans, and other religious materials in the Bulgarian language were imported or printed freely, and religious publications were produced regularly.
Optional religious education courses are offered in state-run schools. Following the successful introduction of a program to provide optional Islamic education classes in public schools in 2002 using a textbook proposed by the Chief Mufti and approved by the Ministry of Education, the Ministry agreed to assist with funding for such courses during the year. The Ministry announced that approximately 18,000 primary and secondary school students attend religion classes. The Chief Mufti’s office also supports summer Koranic education courses.
Restrictions on Religious Freedom
The Government restricted religious freedom through a registration process that is selective, slow, and nontransparent. The Government prohibits the public practice of religion by groups that are not registered.
The 2002 Confessions Act designates the Bishop of Sofia, currently Patriarch Maksim, as the Patriarch of the BOC. Furthermore, it prohibits any group or person who has broken off from a registered religious group from using the same name or claiming any properties belonging to that group. Effectively, this prohibits members of the so-called “alternative synod,” which has been in conflict with Patriarch Maksim since 1992, from formally registering as the Bulgarian Orthodox Church or from claiming any of the Church property currently under its control.
In July 2002, Stefan Kamberov, a 66-year-old priest associated with the alternative synod, was murdered near the St. Panteleimon Monastery near Dobrinshte. Two suspects were arrested and released on bail of $1,250 (2,000 leva) each. The case was awaiting prosecution following the conclusion of the investigative stage almost 2 years after Kamberov’s murder.
While the observance of religious freedom has improved for some nontraditional groups, some religious groups continued to face limited discrimination and antipathy from some local authorities, despite successfully registering through the Sofia Municipal Court. Article 21 of the 2002 Confessions Act states that nationally registered religions may have local branches according to their statute; however, the act does not require local registration of denominations, although some municipalities have claimed that it does. Local branches have experienced problems with such municipalities; for example, mayors in the towns of Lovech, Troyan and Varakel exceeded their powers by demanding that local branches of religious organizations provide documentation not required by law.
Certain localities like Burgas have been consistently hostile to nontraditional groups such as Jehovah’s Witnesses. In the past under the 1949 Religion Law, the Burgas municipal council rejected the registration application of the local branch of Jehovah’s Witnesses. Since the passage of the 2002 Confessions Act, the Burgas municipality maintains that no follow-up registration application has been received from Jehovah’s Witnesses. The locally elected municipal authorities in Burgas, responding to public demonstrations in 2002 against a Jehovah’s Witnesses prayer house being built too close to a public school, used their “public order” powers to stop construction of the prayer house. The Religious Denominations Directorate of the Council of Ministers supported an appeal to the regional authorities. Construction of the building is still pending, partly because the municipality invoked the local ordinance limiting places of worship to religious organizations’ officially registered addresses.
In May 2003, police reportedly prevented the registered International Baptist Church in Sofia from using a privately rented apartment for Bible studies and language classes. The church was forced to abandon its lease and conducted its meetings in various private homes.
Although several municipalities such as Burgas, Plovdiv, Pleven, Gorna Oryahovista, and Stara Zagora previously had passed local ordinances that curtailed religious practices, often in contravention of the Constitution and international law, it does not appear that these ordinances have been strictly enforced.
A number of religious groups recognized that foreign-national missionaries and religious leaders experienced difficulties in obtaining and renewing residence visas in the country due to a 2001 amendment to the Law on Foreign Persons. The revised law has no visa category that explicitly applies to missionaries or religious workers, and rules for other categories of temporary residence visa (such as self-employed or business-owner) have been tightened in ways that seem to make it more difficult for religious workers to qualify. This problem has been exacerbated by the fact that key government institutions have not yet developed implementing regulations or procedures to handle their new responsibilities under the law, despite the new law being in force. Missionaries, therefore, may have to limit the length and purpose of their visits to the 30 days accorded to tourists.
The high school curriculum included a course on religion initiated by the Ministry of Education. The original plan called for a world religion course that avoided endorsing any particular faith; however, members of non-Orthodox religious groups, especially ethnic-Turkish Muslims, maintained that the BOC received privileged coverage in the textbooks. The religion course is optional, and it is not available at all schools.
Following the successful introduction of optional Islamic education courses in 2002 and the expected development of additional courses during the year, there has been some discussion of requiring all students to enroll in a course on religion. Students would have the option of which course they wish to take.
There were no indications that the Government discriminated against members of any religious group in making restitution to previous owners of properties that were nationalized during the communist period. However, NGOs and certain denominations claimed that a number of their properties confiscated under the Communist years have not been returned. For example, the Muslim community claims that at least 17 properties have not been returned. The BOC, Catholic Church, Methodists, Congregationalists, Adventists, and other groups also claim land or buildings in Sofia and other towns. Former Jewish properties have been recovered over the last 10 years, with one exception in downtown Sofia that is pending before the court. A central problem facing claimants is the need to demonstrate that the organization seeking restitution is the organization–or the legitimate successor of the organization–that owned the property prior to September 9, 1944. This is difficult because communist hostility to religion led some groups to hide assets or ownership, and because documents have been destroyed or lost over the years.
The Constitution prohibits the formation of political parties along religious lines.
There were no reports of religious prisoners or detainees.
Forced Religious Conversion
The Constitution prohibits forced religious conversion. There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Abuses by Terrorist Organizations
There were no reported abuses targeted at specific religions by terrorist organizations during the period covered by this report.
Improvements and Positive Developments in Respect for Religious Freedom
Despite initial fears that the 2002 Confessions Act would hamper religious organizations’ ability to operate freely, there have been no reports of previously registered entities being refused registration. In fact 15 new religious organizations have registered with the Sofia Municipal Court since 2003.
The legal requirement that groups whose activities have a religious element must register with the Sofia Municipal Court was an obstacle to the activity of some religious groups, such as the Sofia Church of Christ and the Unification Church during the previous reporting period; however, since 2003, 15 new denominations, including the Sofia Church of Christ, have registered with the Sofia Municipal Court, and 8 other denominations had registration applications pending. There were no subsequent reports that the requirement to register with the Sofia Municipal Court was an obstacle to the activity of religious groups during the period covered by this report.
Section III. Societal Attitudes
The generally amicable relationship among religions in society contributed to religious freedom; however, discrimination, harassment, and general public intolerance of some nontraditional religious groups remained an intermittent problem. Strongly held suspicion of evangelical denominations among the populace is widespread and pervasive across the political spectrum and has resulted in discrimination. Often cloaked in a veneer of “patriotism,” mistrust of the religious beliefs of others is common. Such mainstream public pressure for the containment of “foreign religious sects” inevitably influences policymakers. Nevertheless, human rights observers agreed that such discrimination has gradually lessened over the last 5 years as society has appeared to become more accepting of nontraditional religious groups.
Section IV. U.S. Government Policy
The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. The U.S. Embassy regularly monitors religious freedom in ongoing contacts with government officials, clergy, lay leaders of minority communities, and NGOs. Embassy officers met with Orthodox clergy members, the Chief Mufti and senior Muslim leaders, religious and lay leaders of the Jewish community, and leaders of numerous Protestant denominations. During the period covered by this report, the Embassy remained closely engaged with government, religious officials, and NGOs concerning the 2002 Confessions Act and registration of religious organizations; with various religious groups regarding the restitution of properties; and with Muslim leaders regarding Islamic extremism
Religious Freedom in Postcommunist Bulgaria
Bulgarian Police Seizures of Church Properties in Conflict with Religious Freedom Commitments Action Inconsistent with Bulgaria’s OSCE Leadership Position
(Washington) – United States Helsinki Commission Chairman Rep. Christopher H. Smith (R-NJ) expressed alarm today over the widespread seizure of church properties in Bulgaria, which currently serves as Chair-in-Office of the Organization for Security and Cooperation in Europe. Bulgarian authorities raided more than 200 properties used by the alternative Bulgarian Orthodox synod for more than 10 years.
“I’m deeply distressed that Bulgarian police, with the apparent approval of the state prosecutor’s office, would forcibly seize some 200 churches and church-owned properties,” declared Chairman Smith. “While there may be disputes within the Bulgarian Orthodox Church, it is certainly not the proper role of government to interfere with internal church affairs. Unfortunately, Bulgarian authorities have abandoned neutrality and chosen sides, potentially endangering religious freedom.”
News reports indicate that throughout the day on July 21 Bulgarian police across the country expelled members of the alternative Orthodox synod of Bishop Inokentii, taking control of properties used by the synod. A longstanding church dispute between the Bulgarian Orthodox Church and the alternative synod has existed since they split in 1992.
The raids were discussed with Bulgarian Foreign Minister Solomon Passy, visiting Washington last week in his capacity as Chair-in-Office of the OSCE, in a meeting with Chairman Smith.
“Property issues should be decided by a court, not through legislative fiat or the unilateral actions of a state prosecutor and police,” said Chairman Smith. “Considering that Bulgaria is the current OSCE Chair-in-Office, I urge the Bulgarian Government to end this embarrassment, lead by example, and honor its OSCE human rights commitment toward religious freedom.”
“Bulgarian authorities should stop interfering and reinstate to the alternative synod full control of the properties,” Smith added. “The state should play no role in forcibly reconciling the two Orthodox communities.”
These raids are not the first time that the Bulgarian Government has favored one synod over the other. The December 2002 religion law enumerated detailed characteristics of the Bulgarian Orthodox Church, thereby establishing the synod of Patriarch Maxim above the alternative synod and all other religious communities. The law also laid the groundwork for the seizures by vesting government recognition and property rights with only the Bulgarian Orthodox Church. This provision works to the detriment of the alternative synod, placing it in a precarious and vulnerable position. The United States Helsinki Commission issued a report on the religion law, highlighting this problematic provision and other shortcomings.
The United States Helsinki Commission, an independent federal agency, by law monitors and encourages progress in implementing provisions of the Helsinki Accords. The Commission, created in 1976, is composed of nine Senators, nine Representatives and one official each from the Departments of State, Defense and Commerce.
Bulgaria: Religious Freedom
International Religious Freedom Report 2003
Released by the Bureau of Democracy, Human Rights and Labor
The Constitution provides for freedom of religion; however, the Government restricts this right in practice for some non-Orthodox religious groups. These restrictions are manifested primarily in a registration process that is selective, slow, and nontransparent. The Government prohibits the public practice of religion by groups that are not registered.
There was no change in the status of respect for religious freedom during the period covered by this report. In December 2002, the Government passed a new law on religion–the Confessions Act. While an improvement over the previous law from 1949, religious and human rights groups have criticized the new law for the preferential treatment given to the Bulgarian Orthodox Church and for provisions that appear to take sides in what many see as an internal Church conflict.
The generally amicable relationship among religions in society contributed to religious freedom; however, discrimination, harassment, and general public intolerance of non-traditional religious minorities remained an intermittent problem. No major incidents were reported during the period covered by this report, and attitudes towards non-traditional groups continued to improve. Tensions between factions within the Bulgarian Orthodox Church and concerns about Islamic fundamentalism continued to receive media coverage.
The U.S. Government raised the issue of religious freedom repeatedly in contacts with government officials and Members of Parliament in the context of its overall dialog of promoting human rights.
Section I. Religious Demography
The country has a total area of 42,855 square miles, and its population is approximately 7.9 million according to a 2001 census. According to the most recent statistics from the country’s National Statistical Institute, approximately 82.6 percent of citizens are Orthodox Christians and approximately 12.2 percent are Muslims, while the remainder includes Roman Catholics, Protestants, Jews, Gregorian-Armenian Christians, Uniate Catholics, and others. Another study used 1998 figures to estimate that 85 percent of the population are Orthodox Christians, 13 percent are Muslims, 1.5 percent are Roman Catholics, 0.8 percent are Jews, and 1 percent are from other religions. A total of 36 denominations are registered officially with the Government, up from 30 in 2002. According to the head of the Parliamentary Committee on Human Rights and Religion, a number of denominations still have pending registration requests with the Sofia Court.
Some religious minorities are concentrated geographically. The Rhodope Mountains (along the country’s southern border with Greece) are home to many Muslims, including ethnic Turks, Roma, and “Pomaks” (descendents of Slavic Bulgarians who converted to Islam centuries ago under Ottoman rule). At the western extreme of the Rhodopes, there are greater numbers of Pomaks, and on the eastern end, more ethnic Turks. Muslim ethnic Turks and Roma also live in large numbers in the northeast of the country, primarily in and around the cities of Shumen and Razgrad, as well as along the Black Sea coast. There are comparatively large numbers of Roman Catholics in Plovdiv, Assenovgrad, and in cities along the Danube River. Eastern Rite Catholic communities are located in Sofia and Smolyan. Many members of the country’s small Jewish community live in Sofia, Ruse, and along the Black Sea coast. However, Protestant groups are dispersed more widely throughout the country. While clear statistics are not available, evangelical Protestant church groups have had particular success in attracting numerous converts from among the ethnic Roma minority, and these churches tend to be the most active denominations in predominantly Roma inhabited areas.
Although no exact data are available on attendance levels, most observers agree that evangelical Protestants tend to participate in religious services more frequently than other religious groups. Members of the country’s Catholic community also are regarded as more likely than members of other faiths to regularly attend religious services.
Missionaries are present in the country, including, for example, representatives of evangelical Protestant churches and more than 100 missionaries from the Church of Jesus Christ of Latter-day Saints (Mormons).
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the Government restricts this right in practice for some non-Orthodox religious groups.
The Constitution designates Eastern Orthodox Christianity as the “traditional” religion. The Government provides financial support for the Eastern Orthodox Church, as well as for several other religious communities perceived as holding historic places in society, such as the Muslim, Roman Catholic, and Jewish faiths, which also are considered “traditional.” These groups generally benefit from a relatively high degree of governmental and societal tolerance.
A new law on religion, known as the Confessions Act, was approved by Parliament on December 22, 2002. It entered into force 1 week later, replacing an outdated religion law dating back to 1949. Religious and human rights groups have strongly criticized the law for the preferential treatment given to the Bulgarian Orthodox Church and for provisions that appear to take sides in what many see as an internal Church conflict. Under the new law, all religious groups, with the exception of the Bulgarian Orthodox Church, must register with the Sofia Municipal Court before they can practice their beliefs in public. The rather broad influence given to the Religious Denominations Directorate of the Council of Ministers, particularly regarding the Directorate’s exclusive right to give “expert opinions” to the Court regarding registration matters, also has been a cause of concern.
Several drafts of the new law were under consideration in late 2002. The Act was adopted before international legal experts and human rights groups had the opportunity to review the final draft to ensure it was consistent with international standards on religious freedom. Upon review following adoption of the law, legal experts and human rights groups found some provisions in the law to be ambiguous or even contradictory. A review prepared in early 2003 for the Council of Europe highlights that the provisions dealing with the process of registration neither specify the criteria establishing the basis on which the Court should grant registration, nor the grounds on which such registration can be withheld. The Act also fails to specify the consequences of failure to register as a religious community or outline any recourse if a competent court refuses to grant registration. Therefore, the actual impact of the new law will depend to a great extent on how the Act is implemented, including the Sofia Municipal Court’s practices regarding registration. There are reports that some groups have encountered undue delays with their re-registration. Since visas are contingent on re-registration, the Missionary Sisters of Charity and the Salesians reportedly have been denied visas.
For most registered religious groups there were no restrictions on attendance at religious services or on private religious instruction. Four Islamic schools (including a university-level Muslim divinity school), a Muslim cultural center, a multi-denominational Protestant seminary, university theological faculties, and religious primary schools operated freely. Bibles and other religious materials in the Bulgarian language were imported or printed freely, and Muslim, Catholic, and Jewish publications were published regularly.
Optional religious education courses are offered in state-run schools. Following the successful introduction of a program to provide optional Islamic education classes in primary schools in 2002 using a textbook proposed by the Chief Mufti and approved by the Ministry of Education, the Ministry agreed to assist with funding for such courses in 2004. The Chief Mufti’s office reports that in 2002 it funded more than 1,000 students participation in the pilot program. The Ministry announced that approximately 18,000 primary and secondary school students attend religion classes. Evangelical groups have expressed concern that other textbooks designed to be used in public schools for religious education are biased in favor of the Orthodox perspective.
The Government generally has encouraged greater religious tolerance since 1998 by seeking to promote greater understanding among different faiths.
Restrictions on Religious Freedom
The Government restricted religious freedom through a registration process that is selective, slow, and nontransparent. The Government prohibits the public practice of religion by groups that are not registered.
The split within the Bulgarian Orthodox Church between those who support Patriarch Maksim and those who view him as illegitimate because he was selected in 1971 under Communist rule to head that church led to tension between the groups and violence in July 2002. The schism, which began in 1992, continued despite attempts by the Saxe-Coburg-Gotha Government to heal the rift. While many Bulgarians viewed the Government as generally favoring the group headed by Maksim, the Government had stayed formally neutral regarding the leadership status of either Maksim’s “Holy Synod” or the so-called “alternative synod.” However, the new law recognizes Patriarch Maksim as the sole representative of the Bulgarian Orthodox Church. It furthermore prohibits any group or person who has broken off from a registered religious group from using the same name or claiming any properties belonging to that group. Effectively, this prohibits members of the alternative synod from formally registering as the Bulgarian Orthodox Church or from claiming any of the Church property currently under its control.
On July 22, 2002, Stefan Kamberov, a 66-year-old priest associated with the alternative synod, was murdered near the St. Panteleimon Monastery near Dobrinshte. The two synods were in open conflict regarding the control of the monastery. Two suspects with connections to Maxim’s synod (including one priest) have been arrested in connection with the murder, but the case has not yet been brought to trial.
While the observance of religious freedom has improved for some nontraditional groups, other groups have faced official disfavor and been disadvantaged by the Government’s persistent refusal to grant registration. The legal requirement that groups whose activities have a religious element must register with the Sofia Municipal Court remained an obstacle to the activity of some religious groups, such as the Unification Church and the Sofia Church of Christ. Other church groups have successfully registered through the Court, but continued to face some discrimination and antipathy from many local governments.
The Jehovah’s Witnesses are legally registered, and have been recognized since 1998; however, there have been problems between the Jehovah’s Witnesses and some local authorities. The Jehovah’s Witnesses have had a difficult time in Burgas, a city on the Black Sea. The locally elected municipal authorities, responding to public demonstrations against a Jehovah’s Witnesses prayer house being built so close to a public school, used their “public order” powers to stop construction of the prayer house. The case is pending before a court and being appealed to regional authorities. Also Article 21 of the new Confessions Act, which requires religious organizations to register at the national and then the local level, is viewed as likely to exacerbate such problems since certain localities like Burgas have been consistently hostile to non-traditional groups like the Jehovah’s Witnesses.
In some cases, local authorities used the lack of registration as a pretext for interference with some groups and harassed others. Some church groups circumvented the administrative obstacles created by a lack of registration by registering as non-governmental organizations (NGOs). Technically it remained illegal for a church to conduct any religious activities through its NGO-registered organization, although the Government sometimes tacitly allowed such groups to conduct worship as long as they kept a very low profile. There were periodic reports of police using lack of local or national registration as a pretext to confiscate signboards and materials, detain or expel religious workers, and deny visas or residence permits to foreign-national missionaries.
The national Government on some occasions, but not systematically, has stopped local governments from enforcing restrictive municihe Black Sea coast. However, Protestant groups are dispersed more widely throughout the country. While clear statistics are not available, evangelical Protestant church groups have had particular success in attracting numerous converts from among the ethnic Roma minority, and these churches tend to be the most active denominations in predominantly Roma inhabited areas.
Although no exact data are available on attendance levels, most observers agree that evangelical Protestants tend to participate in religious services more frequently than other religious groups. Members of the country’s Catholic community also are regarded as more likely than members of other faiths to regularly attend religious services.
Missionaries are present in the country, including, for example, representatives of evangelical Protestant churches and more than 100 missionaries from the Church of Jesus Christ of Latter-day Saints (Mormons).
Section II. Status of Religious Freedom
Legal/Policy Framework
The Constitution provides for freedom of religion; however, the Government restricts this right in practice for some non-Orthodox religious groups.
The Constitution designates Eastern Orthodox Christianity as the “traditional” religion. The Government provides financial support for the Eastern Orthodox Church, as well as for several other religious communities perceived as holding historic places in society, such as the Muslim, Roman Catholic, and Jewish faiths, which also are considered “traditional.” These groups generally benefit from a relatively high degree of governmental and societal tolerance.
A new law on religion, known as the Confessions Act, was approved by Parliament on December 22, 2002. It entered into force 1 week later, replacing an outdated religion law dating back to 1949. Religious and human rights groups have strongly criticized the law for the preferential treatment given to the Bulgarian Orthodox Church and for provisions that appear to take sides in what many see as an internal Church conflict. Under the new law, all religious groups, with the exception of the Bulgarian Orthodox Church, must register with the Sofia Municipal Court before they can practice their beliefs in public. The rather broad influence given to the Religious Denominations Directorate of the Council of Ministers, particularly regarding the Directorate’s exclusive right to give “expert opinions” to the Court regarding registration matters, also has been a cause of concern.
Several drafts of the new law were under consideration in late 2002. The Act was adopted before international legal experts and human rights groups had the opportunity to review the final draft to ensure it was consistent with international standards on religious freedom. Upon review following adoption of the law, legal experts and human rights groups found some provisions in the law to be ambiguous or even contradictory. A review prepared in early 2003 for the Council of Europe highlights that the provisions dealing with the process of registration neither specify the criteria establishing the basis on which the Court should grant registration, nor the grounds on which such registration can be withheld. The Act also fails to specify the consequences of failure to register as a religious community or outline any recourse if a competent court refuses to grant registration. Therefore, the actual impact of the new law will depend to a great extent on how the Act is implemented, including the Sofia Municipal Court’s practices regarding registration. There are reports that some groups have encountered undue delays with their re-registration. Since visas are contingent on re-registration, the Missionary Sisters of Charity and the Salesians reportedly have been denied visas.
For most registered religious groups there were no restrictions on attendance at religious services or on private religious instruction. Four Islamic schools (including a university-level Muslim divinity school), a Muslim cultural center, a multi-denominational Protestant seminary, university theological faculties, and religious primary schools operated freely. Bibles and other religious materials in the Bulgarian language were imported or printed freely, and Muslim, Catholic, and Jewish publications were published regularly.
Optional religious education courses are offered in state-run schools. Following the successful introduction of a program to provide optional Islamic education classes in primary schools in 2002 using a textbook proposed by the Chief Mufti and approved by the Ministry of Education, the Ministry agreed to assist with funding for such courses in 2004. The Chief Mufti’s office reports that in 2002 it funded more than 1,000 students participation in the pilot program. The Ministry announced that approximately 18,000 primary and secondary school students attend religion classes. Evangelical groups have expressed concern that other textbooks designed to be used in public schools for religious education are biased in favor of the Orthodox perspective.
The Government generally has encouraged greater religious tolerance since 1998 by seeking to promote greater understanding among different faiths.
Restrictions on Religious Freedom
The Government restricted religious freedom through a registration process that is selective, slow, and nontransparent. The Government prohibits the public practice of religion by groups that are not registered.
The split within the Bulgarian Orthodox Church between those who support Patriarch Maksim and those who view him as illegitimate because he was selected in 1971 under Communist rule to head that church led to tension between the groups and violence in July 2002. The schism, which began in 1992, continued despite attempts by the Saxe-Coburg-Gotha Government to heal the rift. While many Bulgarians viewed the Government as generally favoring the group headed by Maksim, the Government had stayed formally neutral regarding the leadership status of either Maksim’s “Holy Synod” or the so-called “alternative synod.” However, the new law recognizes Patriarch Maksim as the sole representative of the Bulgarian Orthodox Church. It furthermore prohibits any group or person who has broken off from a registered religious group from using the same name or claiming any properties belonging to that group. Effectively, this prohibits members of the alternative synod from formally registering as the Bulgarian Orthodox Church or from claiming any of the Church property currently under its control.
On July 22, 2002, Stefan Kamberov, a 66-year-old priest associated with the alternative synod, was murdered near the St. Panteleimon Monastery near Dobrinshte. The two synods were in open conflict regarding the control of the monastery. Two suspects with connections to Maxim’s synod (including one priest) have been arrested in connection with the murder, but the case has not yet been brought to trial.
While the observance of religious freedom has improved for some nontraditional groups, other groups have faced official disfavor and been disadvantaged by the Government’s persistent refusal to grant registration. The legal requirement that groups whose activities have a religious element must register with the Sofia Municipal Court remained an obstacle to the activity of some religious groups, such as the Unification Church and the Sofia Church of Christ. Other church groups have successfully registered through the Court, but continued to face some discrimination and antipathy from many local governments.
The Jehovah’s Witnesses are legally registered, and have been recognized since 1998; however, there have been problems between the Jehovah’s Witnesses and some local authorities. The Jehovah’s Witnesses have had a difficult time in Burgas, a city on the Black Sea. The locally elected municipal authorities, responding to public demonstrations against a Jehovah’s Witnesses prayer house being built so close to a public school, used their “public order” powers to stop construction of the prayer house. The case is pending before a court and being appealed to regional authorities. Also Article 21 of the new Confessions Act, which requires religious organizations to register at the national and then the local level, is viewed as likely to exacerbate such problems since certain localities like Burgas have been consistently hostile to non-traditional groups like the Jehovah’s Witnesses.
In some cases, local authorities used the lack of registration as a pretext for interference with some groups and harassed others. Some church groups circumvented the administrative obstacles created by a lack of registration by registering as non-governmental organizations (NGOs). Technically it remained illegal for a church to conduct any religious activities through its NGO-registered organization, although the Government sometimes tacitly allowed such groups to conduct worship as long as they kept a very low profile. There were periodic reports of police using lack of local or national registration as a pretext to confiscate signboards and materials, detain or expel religious workers, and deny visas or residence permits to foreign-national missionaries.
The national Government on some occasions, but not systematically, has stopped local governments from enforcing restrictive municipal government decisions, which appear to fall into a gray area of the law. Burgas, Plovdiv, and Stara Zagora are among the municipalities that have reported the greatest number of complaints of harassment of non-traditional religious groups. Some observers note with concern a tendency by certain municipalities to enact regulations preemptively that may be used to limit religious freedom if a perceived need arises.
These restrictive actions appear to be motivated by public intolerance. In November 2001, the city of Kurdzhali refused to issue the Christian Unity Biblical Association a permit for a planned public gathering. A spokesperson for the municipality reportedly justified this decision by stating that the evangelical association preached ideas that were “alien to local people.” In June the Municipal Council in Burgas passed a decision banning Jehovah’s Witnesses from building a prayer hall near a local public school. According to the Chairman of the Council, local residents and the school community protested the construction of the building. The Council’s decision was based on regulations granting it the authority to protect “public order and security.” Central government authorities have made no attempt to appeal the Council’s decision.
Although several municipalities such as Burgas, Plovdiv, Pleven, Gorna Oryahovitsa, and Stara Zagora previously had passed local ordinances that curtailed religious practices, often in contravention of the Constitution and international law, it does not appear that these have been strictly enforced. There were no reported incidents of street-level harassment of religious groups by the authorities during the period covered by this report.
A number of religious groups have complained that foreign missionaries and religious leaders experience difficulties in obtaining and renewing residence visas in the country; the issuance of residence visas appears to be subject to the whim of individual authorities. New amendments to the Law on Foreign Persons, which went into effect on May 1, 2001, have created problems for foreign national missionaries and religious workers. The revised law has no visa category that explicitly applies to missionaries or religious workers, and rules for other categories of temporary residence visa (such as self-employed or business-owner) have been tightened in ways that seem to make it more difficult for religious workers to qualify. This problem has been exacerbated by the fact that key government institutions have not yet developed implementing regulations or procedures to handle their new responsibilities under the law, despite the fact that the new law is in force. American evangelical missionaries in Stara Zagora reported confusion and delays in their visa application process from October 2001 through June 2002, including bureaucrats demanding unexpected fees or bribes. Missionaries therefore may have to limit the time and purpose of their visits to the 30 days accorded to tourists. Human rights groups also have protested the cancellation of residence status of several persons on undisclosed national security grounds, alleging that the action was a pretext for religious discrimination. In one case involving Ahmed Musa, a human rights attorney asserted that the expulsion was motivated by the desire of the police to seize the assets of a religious foundation; however, this allegation has not been confirmed.
The high school curriculum includes a course on religion initiated by the Ministry of Education. The original plan called for a world religion course that avoided endorsing any particular faith; however, members of other religions, especially ethnic Turkish Muslims, maintain that the Bulgarian Orthodox Church receives privileged coverage in the textbooks. The religion course is optional and is not available at all schools.
Following the successful introduction of optional Islamic education courses in 2002, and the expected development of additional courses in 2004, there has been some discussion of requiring pal government decisions, which appear to fall into a gray area of the law. Burgas, Plovdiv, and Stara Zagora are among the municipalities that have reported the greatest number of complaints of harassment of non-traditional religious groups. Some observers note with concern a tendency by certain municipalities to enact regulations preemptively that may be used to limit religious freedom if a perceived need arises.
These restrictive actions appear to be motivated by public intolerance. In November 2001, the city of Kurdzhali refused to issue the Christian Unity Biblical Association a permit for a planned public gathering. A spokesperson for the municipality reportedly justified this decision by stating that the evangelical association preached ideas that were “alien to local people.” In June the Municipal Council in Burgas passed a decision banning Jehovah’s Witnesses from building a prayer hall near a local public school. According to the Chairman of the Council, local residents and the school community protested the construction of the building. The Council’s decision was based on regulations granting it the authority to protect “public order and security.” Central government authorities have made no attempt to appeal the Council’s decision.
Although several municipalities such as Burgas, Plovdiv, Pleven, Gorna Oryahovitsa, and Stara Zagora previously had passed local ordinances that curtailed religious practices, often in contravention of the Constitution and international law, it does not appear that these have been strictly enforced. There were no reported incidents of street-level harassment of religious groups by the authorities during the period covered by this report.
A number of religious groups have complained that foreign missionaries and religious leaders experience difficulties in obtaining and renewing residence visas in the country; the issuance of residence visas appears to be subject to the whim of individual authorities. New amendments to the Law on Foreign Persons, which went into effect on May 1, 2001, have created problems for foreign national missionaries and religious workers. The revised law has no visa category that explicitly applies to missionaries or religious workers, and rules for other categories of temporary residence visa (such as self-employed or business-owner) have been tightened in ways that seem to make it more difficult for religious workers to qualify. This problem has been exacerbated by the fact that key government institutions have not yet developed implementing regulations or procedures to handle their new responsibilities under the law, despite the fact that the new law is in force. American evangelical missionaries in Stara Zagora reported confusion and delays in their visa application process from October 2001 through June 2002, including bureaucrats demanding unexpected fees or bribes. Missionaries therefore may have to limit the time and purpose of their visits to the 30 days accorded to tourists. Human rights groups also have protested the cancellation of residence status of several persons on undisclosed national security grounds, alleging that the action was a pretext for religious discrimination. In one case involving Ahmed Musa, a human rights attorney asserted that the expulsion was motivated by the desire of the police to seize the assets of a religious foundation; however, this allegation has not been confirmed.
The high school curriculum includes a course on religion initiated by the Ministry of Education. The original plan called for a world religion course that avoided endorsing any particular faith; however, members of other religions, especially ethnic Turkish Muslims, maintain that the Bulgarian Orthodox Church receives privileged coverage in the textbooks. The religion course is optional and is not available at all schools.
Following the successful introduction of optional Islamic education courses in 2002, and the expected development of additional courses in 2004, there has been some discussion of requiring all students to enroll in a course on religion, and students would be given the option of which course they wish to take.
The Department of Theology of Sofia University changed its rules requiring all students to present an Orthodox Church baptismal certificate and married students to present an Orthodox marriage certificate in order to enroll in the Department’s classes. This change has made it possible for non-Orthodox students to enroll in the Department.
The Government has abolished the construction and transportation battalions, to which ethnic and religious minorities previously were assigned in order to segregate them from the regular military forces. While the conscript troops of the military are integrated, the professional officer corps contains few members of ethnic or religious minority groups.
The failure of the Government to restitute certain confiscated properties remains a sore point in relations between various denominations and the State, and prevents these denominations from raising more revenue through the use or rental of such properties. There were no indications that the Government discriminated against members of any religious group in making restitution to previous owners of properties that were nationalized during the Communist period. However, NGOs and certain denominations claimed that a number of their properties confiscated under the Communist years have not been returned. For example, the Muslim community claims at least 17 properties around the country that have not been returned. The Orthodox Church, Catholic Church, Methodists, Adventists, and other groups also claim land or buildings in Sofia and other towns. Former Jewish properties mostly have been recovered over the last 10 years, with one exception in downtown Sofia that is pending before the court. A central problem facing all claimants is the need to demonstrate that the organization seeking restitution is the organization–or the legitimate successor of the organization–that owned the property prior to September 9, 1944. This is difficult because communist hostility to religion led some groups to hide assets or ownership, and because documents have been destroyed or lost over the years.
The law provides for alternative service for a 2-year period, more than twice as long as regular military service; universal conscripted military service is 9 months for most recruits, while university graduates serve just 6 months. Reportedly, several individuals are serving in an alternative civilian capacity in lieu of military service. Nonetheless, human rights observers complain that procedures for invoking this alternative as a conscientious objector are unclear. There were no new reports of incarcerations on religious grounds during the period covered by this report.
The Constitution prohibits the formation of political parties along religious lines.
There were no reports of religious prisoners or detainees.
Forced Religious Conversion
The Constitution prohibits forced religious conversion, and there were no reports of forced religious conversion or attempts at forced conversions, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Improvements and Positive Developments in Respect for Religious Freedom
In October 2002, the Government decided to transfer ownership of the property at 9 Suborna Street to the Jewish organization “Shalom,” thus resolving one of two significant outstanding cases of Jewish community property restitution. Following the successful introduction of a program to provide optional Islamic education classes in primary schools in 2002, the Ministry of Education has agreed to assist with funding for such courses in 2004. The Chief Mufti’s office reports that in 2002 it funded more than 1,000 students participation in the pilot program and expect other denominations to develop similar programs in 200all students to enroll in a course on religion, and students would be given the option of which course they wish to take.
The Department of Theology of Sofia University changed its rules requiring all students to present an Orthodox Church baptismal certificate and married students to present an Orthodox marriage certificate in order to enroll in the Department’s classes. This change has made it possible for non-Orthodox students to enroll in the Department.
The Government has abolished the construction and transportation battalions, to which ethnic and religious minorities previously were assigned in order to segregate them from the regular military forces. While the conscript troops of the military are integrated, the professional officer corps contains few members of ethnic or religious minority groups.
The failure of the Government to restitute certain confiscated properties remains a sore point in relations between various denominations and the State, and prevents these denominations from raising more revenue through the use or rental of such properties. There were no indications that the Government discriminated against members of any religious group in making restitution to previous owners of properties that were nationalized during the Communist period. However, NGOs and certain denominations claimed that a number of their properties confiscated under the Communist years have not been returned. For example, the Muslim community claims at least 17 properties around the country that have not been returned. The Orthodox Church, Catholic Church, Methodists, Adventists, and other groups also claim land or buildings in Sofia and other towns. Former Jewish properties mostly have been recovered over the last 10 years, with one exception in downtown Sofia that is pending before the court. A central problem facing all claimants is the need to demonstrate that the organization seeking restitution is the organization–or the legitimate successor of the organization–that owned the property prior to September 9, 1944. This is difficult because communist hostility to religion led some groups to hide assets or ownership, and because documents have been destroyed or lost over the years.
The law provides for alternative service for a 2-year period, more than twice as long as regular military service; universal conscripted military service is 9 months for most recruits, while university graduates serve just 6 months. Reportedly, several individuals are serving in an alternative civilian capacity in lieu of military service. Nonetheless, human rights observers complain that procedures for invoking this alternative as a conscientious objector are unclear. There were n4.
It appears that some local ordinances that restricted religious freedom have not been enforced, and in some cases were suspended, due to pressure from the central Government.
Section III. Societal Attitudes
Relations between the major religious communities generally were amicable; however, discrimination, harassment, and general public intolerance of non-traditional religious groups (primarily newer evangelical Protestant groups) remained an intermittent problem. The number of reported incidents decreased during the period covered by this report. Strongly held suspicion of evangelical denominations among the populace is widespread and pervasive across the political spectrum and has resulted in discrimination. Often cloaked in a veneer of “patriotism,” mistrust of the religious beliefs of others is common. Such mainstream public pressure for the containment of “foreign religious sects” inevitably influences policymakers. Nevertheless, human rights observers agreed that such discrimination has gradually lessened over the last 5 years as society has appeared to become more accepting of at least some previously unfamiliar non-traditional religions.
There are disputes within the country’s Muslim community, in part along ethnic lines. Most Bulgarian Muslims, the majority of whom are ethnic Turks, practice a moderate form of Sunni Islam. Some are concerned that Muslims of Bulgarian ethnicity (“Pomaks”) and Roma Muslims, particularly those living in remote areas, are susceptible to “fundamentalist” (often referred to locally as “Arab” or “Wahabi”) influences associated with foreign funding of mosque construction and the training of imams in Arab countries. Opponents of the Chief Mufti within the Muslim community have accused him of failing to counteract or even fomenting the spread of Islamic extremism; however, these charges have not been confirmed.
Section IV. U.S. Government Policy
The U.S. Embassy regularly monitors religious freedom in ongoing contacts with government officials, clergy, lay leaders of minority communities, and NGOs. Embassy officers met with Orthodox clergy members (from both sides of the schism), the Chief Mufti and other senior Muslim leaders, with religious and lay leaders of the Jewish community, as well as with the leaders of numerous Protestant denominations. During the period covered by this report, the Embassy remained closely engaged with government and religious officials concerning the new law on religion, with various denominations regarding the restitution of properties, and with Muslim leaders regarding the war on terrorism. The Embassy maintaio new reports of incarcerations on religious grounds during the period covered by this report.
The Constitution prohibits the formation of political parties along religious lines.
There were no reports of religious prisoners or detainees.
Forced Religious Conversion
The Constitution prohibits forced religious conversion, and there were no reports of forced religious conversion or attempts at forced conversions, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Improvements and Positive Developments in Respect for Religious Freedom
In October 2002, the Government decided to transfer ownership of the property at 9 Suborna Street to the Jewish organization “Shalom,” thus resolving one of two significant outstanding cases of Jewish community property restitution. Following the successful introduction of a program to provide optional Islamic education classes in primary schools in 2002, the Ministry of Education has agreed to assist with funding for such courses in 2004. The Chief Mufti’s office reports that in 2002 it funded more than 1,000 students participation in the pilot program and expect other denominations to develop similar programs in 2004.
It appears that some local ordinances that restricted religious freedom have not been enforced, and in some cases were suspended, due to pressure from the central Government.
Section III. Societal Attitudes
Relations between the major religious communities generally were amicable; however, discrimination, harassment, and general public intolerance of non-traditional religious groups (primarily newer evangelical Protestant groups) remained an intermittent problem. The number of reported incidents decreased during the period covered by this report. Strongly held suspicion of evangelical denominations among the populace is widespread and pervasive across the political spectrum and has resulted in discrimination. Often cloaked in a veneer of “patriotism,” mistrust of the religious beliefs of others is common. Such mainstream public pressure for the containment of “foreign religious sects” inevitably influences policymakers. Nevertheless, human rights observers agreed that such discrimination has gradually lessened over the last 5 years as society has appeared to become more accepting of at least some previously unfamiliar non-traditional religions.
There are disputes within the country’s Muslim community, in part along ethnic lines. Most Bulgarian Muslims, the majority of whom are ethnic Turks, practice a moderate form of Sunni Islam. Some are concerned that Muslims of Bulgarian ethnicity (“Pomaks”) and Roma Muslims, particularly those living in remote areas, are susceptible to “fundamentalist” (often referred to locally as “Arab” or “Wahabi”) influences associated with foreign funding of mosque construction and the training of imams in Arab countries. Opponents of the Chief Mufti within the Muslim community have accused him of failing to counteract or even fomenting the spread of Islamic extremism; however, these charges have not been confirmed.
Section IV. U.S. Government Policy
The U.S. Embassy regularly monitors religious freedom in ongoing contacts with government officials, clergy, lay leaders of minority communities, and NGOs. Embassy officers met with Orthodox clergy members (from both sides of the schism), the Chief Mufti and other senior Muslim leaders, with religious and lay leaders of the Jewish community, as well as with the leaders of numerous Protestant denominations. During the period covered by this report, the Embassy remained closely engaged with government and religious officials concerning the new law on religion, with various denominations regarding the restitution of properties, and with Muslim leaders regarding the war on terrorism. The Embassy maintained close contact with the Council of Europe and the Organization for Security and Cooperation in Europe regarding their views on the Confessions Act and a mutual goal of ensuring that international religious freedom standards are met.
ned close contact with the Council of Europe and the Organization for Security and Cooperation in Europe regarding their views on the Confessions Act and a mutual goal of ensuring that international religious freedom standards are met.