Terrorism can only be brought to an end if Islam and the Muslim community are enlisted as allies in combating it. Underlying militant jihadism is a violent interpretation of Islam which can best be challenged with the assistance of Islam and the Muslim community. Since the effects of the current state-led approach are questionable, while its criminal law component is close to exceeding the limits set by the rule of law and turns Muslims into a suspect community, it is important to test by way of a pilot whether an approach based on Islam can reap more promising results.

While the legal path to ending marital captivity has been cleared, socio-cultural obstacles continue to prevent victims from going to court. This article focuses on the religious and socio-cultural elements within the Dutch-Pakistani community that promote the continued existence of marital captivity, thereby zooming in on the importance of the nikah, the prevalence of (transnational) arranged marriages, and the concept of family honor.

Whether homosexual teachers can work at an orthodox Protestant school in The Netherlands is regularly subject of societal debate. The Equal Treatment Law (1994) prohibits discrimination on the ground of homosexual orientation. How this works out in practice differs per denomination (type of school) and shifts over time in the direction of increasing acceptance. Within orthodox Protestant schools room is increasing to come out of the closet. Within certain schools there is increasing room for homosexual relationships, although opinions within these schools often differ and hence may also lead to conflict.

Confessional secrecy is inviolable under Catholic canon law, and violations of it are severely sanctioned. Some people see this secret as an obstacle to the legal process in society and advocate a limitation in its use. This article argues that this form of confidentiality also can be defended in civil law because of the protection of spiritual care. Confessional secrecy is analyzed here and compared with forms of official secrecy that are recognized in society. Finally, there is a plea for a clear legal framework for the application of this confessional secret by Catholic priests.

The worldwide ‘lockdown’ due to Covid-19 has had an accelerating effect on the ongoing discussion of Islamic burial in the Netherlands. Because of the closure of airspace Moroccan and Turkish-Dutch deceased could no longer be repatriated to be buried in their country of origin. This increased the pressure on cemeteries in the Netherlands to provide for the requirements and rituals of an Islamic burial. And this in turn showed the importance of the discussion that is already taking place in the House of Representatives about changes to the laws and regulations concerning burials. These three dimensions of Islamic burial in the Netherlands – personal, practical and legal – are discussed in this article.

The proposed Act on Citizenship Education requires fundamental reflection from several angles. The article provides a perspective from remarks describing the current age and a possible list of values for a democratic state. Important is also the perspective from educational freedom, on which topic several publications from the Onderwijsraad were issued in December 2019. The proposed Act (with the different versions of its explanation by the Minister) are critically evaluated and confronted with an alternative proposal.

This is the second part of the revised translation of ‘Understanding sharia in the West’ that was published in the Journal of Law, Religion and State 2018, 6, p. 236-273. The first part of the translation appeared in Tijdschrift voor Religie, Recht en Beleid 2019, 3, p. 17-31.

Do religious motives result in greater freedom of action? This question cannot be answered with a simple yes or no. First of all, a distinction must be made between conduct that falls within the scope of the right to freedom of religion as opposed to other conduct. This distinction in turn needs some qualification. The aforementioned right can, after all, be restricted. The conduct in question could moreover fall within the purview of another fundamental right, as a result of which persons without religious motives are entitled to invoke another fundamental right. All these distinctions will be reviewed in this article. Special attention will be given to religiously motivated statements condemning homosexuality and the religiously motivated refusal to have children vaccinated.

Restrictions imposed by the state on the exercise of religion are always the result of a weighing of interests by a judge, an administrative body or a legislator. This weighing of interests is strongly influenced by the context within the exercise of religion take place. In this article four different spheres are distinguished: the internal religious sphere, the public sphere, the sphere of private institutions and the government sphere. The particular relationship that these spheres have with neutrality characterizes the balancing of interests. This explains and justifies why wearing religious clothing may be restricted in some situations and not in others.

The notion of ‘sharia in the West’ is by now fairly well established, both in social, political and scientific circles, but both the terms ‘sharia’ and ‘West’ remain difficult to define. It is therefore striking that the combination of these two terms is used with such self-evidence. This article wants to answer the question: what exactly is the sharia that Western Muslims arguably want, and how is this sharia received in the West? To this end, a model is presented that provides a description of the complex interaction between sharia as practiced by Western Muslims on the one hand, and the conditions that the Western environment sets for it on the other. The model shows that ‘sharia’ cannot be compared to a law system, and that the Western environment has a major influence on the extent and ways in which Muslims apply sharia. From a Western perspective, the model shows that sharia issues are mainly discussed in legal terms, while most controversies are not of a legal nature, but rather a cultural one.

Unlike the common expectations, Islamic primary schools can contribute to the integration of Muslims in the Dutch society. This article is a reflection of Dr Beemsterboer’s doctoral research and asks what this conclusion can say about other religion based primary schools.

Islamic schools are often criticized for indoctrinating children, which would violate the goals of education in a democratic society. This article explores whether, as a matter of principle, parents could legitimately choose to send their child to a school where he or she will be indoctrinated, for example because they believe that at a religious schools the opportunities for a child to be stigmatized are smaller. Besides, the article investigates whether it is plausible that children in Islamic school in the Netherlands are indeed being indoctrinated.

In the 19th century in many Western states, the close relationship between Church and State came to an end and the Roman Catholic Church developed into a major and active player on social and educational level in society separate from the State.
This was due, on the one hand, to the constitutional changes in the Western states from the end of the 18th century, which led to the gradual introduction of the formal principle of separation of Church and State. On the other hand, it was a result of the search for a new position of the Roman Catholic Church in society that also influenced the theological reflection of the Church on society.
The ecclesiastical reflection on the ideal relationship between Church and State took shape in the course of this process in the Ius Publicum Ecclesiasticum. The ecclesiastical view on the relationship between believers/citizens, society and State simultaneously took shape in Catholic social doctrine, which today still offers a model for modern society. In Catholic social doctrine, the believer/citizen is the connecting element between Church and State in a secular society. The ‘state doctrine’ of the Catholic Church is presented in Catholic social doctrine as an ideal image of the democratic constitutional state in which man is central and forms the central link between Church, society and secular State.

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.

This article investigates the role of ‘implicit religion’ in extremism, including those forms that do not explicitly call upon formal religion. Extremist quasi-religious narratives expose an exclusionary logic, which is mirrored by radical ways of thinking about counter-extremism. This unfailingly leads to more polarization. Extremism can only be countered by radical openness. Resilient democracy requires that citizens, politicians and professionals are willing and able to maintain open hearts and minds. Implicit religion can support this. Spiritual counselors and scientists of religion need to support the creation of spiritual narratives and rituals that strengthen democratic resilience.

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?

Some religious persons refuse to undergo certain medical treatments such as vaccinations or blood transfusions. They refuse treatment not only for themselves but for their children as well. Many fundamental rights may be at stake here: freedom of religion, the right to physical integrity and respect for family life on the one hand, and the duty of public authorities to provide for health care and defend children’s rights on the other. The main topic of this contribution is the extent to which the government is allowed to make certain treatments compulsory.

The Dutch freedom to set up schools has become illusory. The foundation standards (the number of students) are high and the current interpretation of the concept of direction (religion or philosophy of life) does not seem to be sufficiently connected with today’s pluriform society. The alternative of direction-free planning of schools had practical and fundamental objections. Parent statements are insufficiently reliable and a school without direction does not have a foundation. An extension of direction is neither without disadvantages: the government will have to test whether there is a sufficiently coherent concept to be able to count as a direction.