The future of catholic migrant communities in the Netherlands depends on the broader social trends and their impact on religious communities. Four trends are discussed in this paper: general secularization that affects especially the mainline churches, enlargement of scale of organization that diminishes the parish commitment of members, the bricolage of religious behavior that implies that believers make choices about their commitment to one or more religious traditions, and finally the general debates about religion in post-secular society. These trends provide threats and opportunities to migrant communities, but also pose these for dilemmas.

The first national research into church formation among Roman Catholic migrants in the Netherlands dates from the year 2006. Since then many changes took place within these communities. However, there is not a single institution that collects their addresses and data. Policymakers, scholars or journalists do not have access to recent information. Based on questions about their development and composition, this article updates information about these church communities and places them in a broader historical context. One of the most significant findings in this article concerns the stability of their regular parishioners, that contrasts with the national trend in Roman Catholic Church, which is constantly dealing with a declining amount of members.

For liberals religion is a private matter. This does not mean that a citizen should leave his or her religion at home. It does mean that laws and public services should not be determined by religious beliefs. The article describes how liberals have looked upon religion in their programs of principles since mid 19th century. The educational arrangement in the Netherlands of 1917, favouring religious schools, did not satisfy them. What were the liberal proposals in order to safeguard the religiously neutral, publicly-maintained schools?

This article analyzes the relationship between religiosity and organ donation, using unique Dutch register- and survey data of almost 400.000 individuals. One in four of the Dutch population ages 12 years and above is registered as an organ donor. Non-religious individuals are more likely to give permission for the transplantation of their organs than the religious. In particular, there are few organ donors among individuals who very frequently attend religious services. Furthermore, there are differences between religious denominations. Roman-Catholics are more often registered as an organ donor than Protestants, in particular among older generations. The proportion of organ donors is lowest among Muslims.

The Dutch policy of the ‘Participation Society’ intends to return many societal responsibilities to civil society. As religious organizations traditionally had undertaken that task, an increase in their participation is expected. However, the separation of state and religion often proves an obstacle. Also, there is quite some scepticism among religious organization regarding the role that a state should have in its caring duties. This contribution contains several insightful and critical articles on this subject: the introduction is by Gert-Jan Buitendijk, director-general with the Ministry of Interior, who is involved in the policy-making process of the Participation Society policy, followed by brief reflections by two scholars of religion and theology, and two representatives of the Islamic and Catholic communities. These contributions were the outcome of a lustrum symposium organized by the Journal for Religion, Law and Policy in november 2015, where academics, policy makers and representatives of religious organizations discussed the effects of the ‘Participation Society’ policies and laws in the Netherlands.

Current developments and recent research findings reveal that the Netherlands have to cope with the existence of child marriages. In this article it will be examined whether the modifications that were introduced by the Dutch marriage law that entered into force at the end of 2015, can be expected to contribute to the improvement of issues on child marriages.

On the one hand, the religiously motivated circumcision of male minors is a manifestation of the right to freedom of religion. On the other hand, circumcision is an interference with the right to physical integrity. This article makes an effort to explain the fundamental rights’ position of male minor circumcision, dealing as well with the right to freedom of religion of the male minor, with some medical aspects, and with the difference between the circumcision of boys and girls. The article results in a discussion of the question, if specific regulation is required, in view of the recent discussion about the legitimacy of circumcision of male minors.

Religion-related stress is the product of a predominantly secular society in which people are confronted with diverse religious practices. The phenomenon occurs where public meets private. How can employers ensure compliance with conflicting religious and other commitments in the workplace? The concept of respectful pluralism as formulated by Douglas Hicks in his book Religion and the Workplace, may go a long way to negotiating a solution to the debate between conformity and diversity.

Financial relationships between state, churches and religious organisations have existed for a long time in Dutch history. This could be understood from a general interest point of view in the nineteenth century and the social welfare state. However, that century and the welfare state do not exist anymore. Also society and people have changed. Do the financial relationships still exist nowadays and if so, to what extent and how should one assess these financial relationships? In order to deal with these questions, the article gives a comprehensive overview of the current situation of different financial relationships between state and religious organisations against a constitutional and historical background. It is argued that most of these relations are legitimate under certain conditions and that the constitutional framework of separation of church and state should not be overestimated in this field.

Student requests for praying space are posing schools for important questions about their policy. These questions cannot be answered within the scope of relevant principles of law in the Netherlands. On the basis of religious studies research the author suggests that schools should respond to those questions with positive tolerance. Such a policy is most effective in promoting order and other educational objectives. However this tolerance should be bound to a responsibility of praying students towards the position of secular and moderate religious students.

A vast majority of 58% of the Dutch population belongs to a Christian or other denomination. However, if the question is phrased differently this figure drops to some 40%. Religion is an important characteristic in social statistics, and for defining social cohesion in particular. Overall, it reveals that Protestants show higher levels of social, civic and political participation, as well as social, institutional and political trust than Catholics, non-religious, and in particular Muslims. However, within the Protestants, there is a clear divide: the Calvinists and in particular the members of the Protestant Church in the Netherlands formed in 2004 show the highest levels of participation and trust, whereas the Dutch reformed only slightly differ from the Catholics and non-religious.

Since the sixteenth century, Netherlands’ local councils uphold a tradition of Christian prayer at the opening and closure of their meetings. During the last decades, a two-fold development occurred: some councils abandon this custom, while others introduce neutral alternatives. In 2007, 45% of the municipality councils appear to open their meetings with a prayer or a comparable act. This study looks at the effects of this tradition as far as prescribed in the basic rules of the municipality councils, and concludes that the public prayer is not to be regarded as a religious act of the councillors, but as part of the protocol of the council.

Pursuant to discussions on the application of Islamic family law in the Netherlands, for example by means of so-called sharia courts, this article will discuss the situation of religious family law and family courts in the Netherlands. Such ‘parallel’ legal systems have existed in the Dutch legal system for a long time, and have been accepted both legally and socially. The Islamic version of such a system – which apparently does not exist – would not be much different. Comparisons with England and Canada in this respect do not hold. However, the objections against the possible application of an Islamic legal system within the Netherlands are not only based on legal arguments, but are mostly of a social nature, such as integration of Muslims and the position of Muslim women.