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Abstrak :
Meningkatnya kekerasan yang berlatar agama dan kepercayaan, baik antar umat beragama maupun intern umat beragama sampai saat ini dinilai sangat meresahkan, dan menghawatirkan, yang jika tidak ditanggulangi, dihawatirkan akan menimbulkan perpecahan di kalangan anggota keluarga dan masyarakat, bahkan kehidupan berbangsa dan bernegara. Terkait erat dengan kerukunan beragama ialah mengenai peraturan perundang-undangan yang selama ini ada yaitu UU No 1 Pnps 1965. Penelitian ini dilaksanakan dengan menggunakan metode deskriptif analitis dengan pendekatan yuridis normatif. Pendekatan yuridis normatif digunakan untuk mengetahui sejauh mana asas-asas hukum, sinkronisasi vertikal/ horisontal, dan sistemik hukum diterapkan. Dari hasil penelitian penulis mendapakan bahwa saat ini Pengaturan Kerukunan Beragama dalam peraturan perundang-undangan di indonesia pada dasarnya telah cukup komprehensif baik dari Undang-Undang Dasar Negara Kesatuan Republik Indonesia Tahun 1945 sampai pada tataran Peraturan Daerah. Begitupula dengan Udang-Undang No.1/PNPS/ 1965 tentang Pencegahan Penyalahgunaan dan/atau Penodaan Agama meskipun merupakan produk Orde Lama, yang kemudian pada masa Orde baru dikukuhkan menjadi UU No.5 Tahun 1969 Tentang Pernyataan Berbagai Penetapan Presiden Dan Peraturan Presiden Sebagai Undang Undang. Masih efektif dan masih sangat diperlukan hingga saat ini agar tidak terjadi kekosongan hukum dalam memayungi keberagaman agama yang ada di indonesia. Namun disisi lain seiring dengan berkembangnya zaman maka undang-undang penodaan agama ini perlu direvisi agar dapat mengakomodir materi muatan yang selama ini sering menjadi penyebab kerusuhan antar warga masyarakat seperti pembangunan tempat ibadah, ataupun penyiaran. The increasing violence of religious background and beliefs, both internal, sectarian or religious community until recently considered to be very disturbing, and worrying, which if not addressed, it is feared will lead to divisions among the members of the family and society, even the life of nation and state. Closely related to religious harmony is the legislation that has been there PNPS namely Law No. 1 of 1965. The research was conducted by using the analytical descriptive method with normative juridical approach. Normative juridical approach is used to determine the extent to which the principles of law, the synchronization vertical / horizontal, and systemic applicable law. From the results of the study authors that are assigned the current setting of Religious Harmony in legislation in Indonesia has been quite comprehensive basically good of the Constitution of the Republic of Indonesia Year 1945 to the level of regional regulation. Neither the Act No.1/PNPS Shrimp / 1965 on the Prevention of Abuse and / or blasphemy although it is a product of the Old Order, which was then in the new Order under Law No.5 of 1969 Determination of Various Statements About President And the Rule of Law As the President defined as the Act. Still effective and still very necessary today to avoid a legal vacuum in which there is an overarching religious diversity in Indonesia. But on the other hand along with the development time of the desecration of religious laws need to be revised in order to accommodate for this substance is often the cause of unrest among the citizens of the community such as the construction of places of worship, or broadcasting.

Abstrak :
Seorang saksi, keterangannya untuk dapat dinilai dan dipertimbangan oleh hakim, harus memenuhi syarat materil dan syarat formil. Salah satu syarat formil seorang saksi adalah sebelum memberikan keterangannya harus disumpah terlebih dahulu yang mana dilakukan menurut aturan agama saksi masing-masing. Namun agama di Indonesia telah dibatasi hanya menjadi Islam, Kristen, Katolik, Hindu, Budha, dan Khong Cu (Confusius). Sehingga dalam beberapa peraturan yang ada dan dalam praktek di persidangan, tata cara penyumpahan yang diakomodir hanya terhadap agama-agama tersebut. Sedangkan bagi saksi yang menganut agama / kepercayaan selain keenam agama tersebut dan bagi saksi yang tidak menganut agama / kepercayaan apapun, belum diakomodir cara bersumpahnya. Berdasarkan latar belakang tersebut, Penulis melakukan penelitian yang bertujuan untuk mengetahui bagaimana alat bukti saksi yang menganut agama / kepercayaan di luar dari keenam agama tersebut dapat memperoleh kekuatan sebagai alat bukti yang sah. Metode penelitian yang digunakan oleh Penulis adalah yuridis normatif. Dari penelitian yang dilakukan didapatkan hasil bahwa keterangan saksi yang diberikan oleh saksi yang menganut agama / kepercayaan diluar dari enam yang telah diakui di Indonesia tetap dapat memiliki kekuatan pembuktian dengan cara bersumpah menurut aturan agamanya / aliran kepercayaannya sedangkan bagi saksi yang tidak menganut agama/kepercayaan dengan cara berjanji.

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Testimony of a witness can be assessed and considered by the judge, if they have fulfilled the material and formal requirements as a witness. One of the formal requirements as a witness is to be sworn before giving their testimony pursuant to their religious beliefs. But in Indonesia, religion has been limited to Islam, Kristen, Katolik, Hindu, Budha, and Khong Cu (Confusius). Thus in trial and some regulations, the procedure to swear an oath are accommodated only for the recognized religions. Whereas for witnesses who do not adhere to religions recognized in Indonesia or any religion at all, they haven?t had their oath accommodated yet. Based on this background, the authors conducted a study that aims to determine how the evidence of witnesses who practice no religion recognized as legitimate evidence by the State of Indonesia. The research method used by the author is a juridical-normative method. From research conducted, Testimonies given by witnesses who do not adhere to any of the religions that have been recognized in Indonesia can still have probative value pursuant to their religious beliefs and for witnesses who do not adhere to any religion can pledge that they will speak the truth.

Abstrak :
The article talks about the place of religion in the systems of national laws. Religion is one of systems of values upheld by the society, so that religious values have to be considered and counted in the formation of the laws. Religion may become an inspiration and enlightenment in good political and judicial institutions. In the formation of the laws, the government has to prioritize the principles of justice, so that the religious faith of the citizens is expressed in the laws in a positive way, and in the fundamental values in a rational and democratic discourse.

Abstrak :
The revival of religion in many parts of the world and the migration of religious cultures as part of the process of globalization have posed a serious challenge to traditional constitutional secularism. This challenge comes in the form of a political and institutional struggle against secular constitutionalism, and a two pronged assault on the very legitimacy and viability of the concept. On the one hand, constitutional secularism has been attacked as inherently hostile rather than neutral toward religion; and, on the other hand, constitutional secularism has been criticized as inevitably favouring one religion (or set of religions) over others.

Abstrak :
The article talks about the place of religion in the systems of national laws. Religion is one of systems of values upheld by the society, so that religious values have to be considered and counted in the formation of the laws. Religion may become an inspiration and enlightenment in good political and judicial institutions. In the formation of the laws, the government has to prioritize the principles of justice, so that the religious faith of the citizens is expressed in the laws in a positive way, and in the fundamental values in a rational and democratic discourse.