Buddhism has very specific ideas about an idealized form of government in Asia. These ideas may be ancient but they very often play a part in the background of politics up to modernity. Even within republics where religious monarchy has long since disappeared, a certain supernatural foundation on the basis of which a government functions may still be present. Opposition to a government can often imply resistance to a world order that is actually of supranatural origin. This article focuses on historical dimensions of this phenomenon (the position of the Buddha, the origin of the monarchy and Emperor Ashoka), but also on modern forms (Sri Lanka, Thailand and Myanmar). Concerning Myanmar, the recent developments around the Rohingyas are placed in a cultural perspective.

A medical doctor in The Netherlands is not punishable under the law for assisting in a patient’s self-chosen death as long as (s)he has fulfilled the conditions of the Euthanasia Law of 2002. This law regards patients with unbearable and hopeless suffering who request an end to their life. This article will regard euthanasia from the perspective of Roman Catholic church law: if a Catholic doctor in The Netherlands ends the life of a patient in conformity with the Euthanasia Law, could this nevertheless be considered a crime of manslaughter as stipulated in Canon 1397 of the Code of Canon Law (1983)? And is that doctor then punishable under that law? It will be demonstrated that this is not the case, because the church law does not regard a crime similar to euthanasia under Dutch law, even though the killing of an innocent person is considered a sin. Against the background of the logic in church law, this article will make a comparison with the crime of abortion as stipulated in Canon 1398 of the ecclesiastical Code. It will be demonstrated that manslaughter and abortion share a different but illuminating history and topicality.

The question central to this article is whether ‘Islam’ and human rights are compatible and, if not, whether there might be room to come to a minimum standard of human rights that can be shared globally. This article will demonstrate that, from the perspective of Islamic orthodoxy, principles that are fundamental to human rights, like equality and freedom of religion, pose unsurmountable problems, and the adjustment of these principles is theologically nearly impossible. However, a growing number of Muslim intellectuals holds the opposite view, using new theological methods to argue that these Islamic principles and human rights are compatible. Although they are warmly welcomed by human rights lawyers and activists, their methods are not uncontroversial, and they are still very small in number.

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 French state council ruled that the mayor of Villeneuve-Loubet did not have the right to ban burkinis. The court found that the anti-burkini decrees were “a serious and manifestly illegal attack on fundamental freedoms”, including the right to move around in public and the freedom of conscience. The judges stated that local authorities could only restrict individual liberties if there was a “proven risk” to public order. It ruled that a proven public order risk had not been demonstrated.

In Europe, female circumcision has been considered a grave violation of human rights. However, many European countries fail to combat this illegal practice. This article answers the question why criminal law enforcement with regard to female circumcision seems to fail in various European states, with the exception of France. To answer this question, this article analyses various models of citizenship.

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.

What divides the ECtHR in religion cases? Study of dissenting opinions in religion cases of the ECtHR sheds a light on dividing lines within the ECtHR and deepens our understanding of the methods of reasoning of the ECtHR itself. Following an analysis of dissenting opinions in religion cases in the rulings of the Grand Chamber of the ECtHR, this article focuses on the Chamber. As in the previous analysis, a clear pattern in the dividing lines is brought to light. This article discusses and evaluates this finding.

What are the grounds to tolerate ritual male circumcision? This article elaborates on the legal and political assessment frameworks of male circumcision and answers the question whether and why ritual male circumcision should be tolerated in liberal democracies.

Certain radical public acts of expression, those which for instance incite hatred or recruit participants for armed conflict, are punishable under criminal law, even when these pronouncements are religiously motivated. This study examines which statements incur punishment, and the role freedom of religion and freedom of expression play when making this assessment.

According to the tenets of Judaism and Islam, animals must be slaughtered without any form of stunning. Stunning is often required to alleviate an animal’s suffering when it is killed. Legislation that requires stunning without exempting ritual slaughter leads to an interference with religious freedom that calls for closer justification. With reference to recent legislation in Denmark, this contribution analyses whether blanket stunning can be said to violate the right to freedom of religion in article 9 of the ECHR.

Recently there’s a lot of debate within the Netherlands about the criminality of assistance by someone who’s not a doctor towards the death of a loved one. In the Heringa lawsuit a son has helped his (step)mother who wished to no longer live (considered her life to be ‘completed’) to die at an age of 99. The helper non-doctor risks criminal pursuit and punishment. The central argument of the lobby to establish a more humane approach towards the persevered need is personal autonomy. This article aims to clarify the debate and to stimulate another way of thinking towards the situation of, mostly, elderly who want to decide and act independently regarding their death.

What freedom of speech do religious leaders have when their religious speech discriminates others? Freedom of religion and freedom of expression may collide with the right to equality (including the principle of non-discrimination). Religious plurality and social polarization in Dutch society induce conflict between these fundamental rights.
This article reviews two legal cases where an imam and a minister were accused of discrimination of homosexuals. From this jurisprudence the authors deduce three principles in judicial decisions weighing freedom of religion and freedom of speech against equality rights: interpretative reluctance, cautiousness and the position of the religious leader.

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.

In this article, the Roman perspective on the relations between the Roman imperial cult and monotheistic movements in the same period will be investigated. In modern scholarship, this Roman point of view has been underrepresented. This article will aim to create a better understanding of the religious conflicts that arose between ca. 44 B.C.E. and 313 C.E and serve as an example for attempting to understand the ‘alien’ side in religious conflict. This article will conclude that Roman religion has to be seen in the context of imperial politics to explain not only the conflicts between the Roman state, Jews and Christians, but also the rise of the imperial cult.

As a result of reported cases of child abuse by Roman Catholic priests and brothers in The Netherlands, a Dutch solicitor has formally accused the archdiocese of Utrecht and the diocese of Rotterdam of conspiracy. The charges being ill-founded were rejected by the public prosecutor. The present article points out that the charge of conspiracy was ill-considered and legally untenable under Dutch criminal law, because it could not be maintained that the archdiocese of Utrecht or the diocese of Rotterdam were parties to an agreement to commit the offences in question. Unfortunately child abuse and the tendency to keep it silent are a common problem in Dutch society, not only within the Roman Catholic Church, so it should be addressed accordingly. The Dutch Bishops’ Conference and representatives of congregations established in The Netherlands have set up a fact-finding committee under the expert guidance of the elder states-man Mr. Deetman to make an independent investigation into the facts and circumstances of sexual abuse of children within the ecclesiastical province of The Netherlands and to make recommendations for redress and compensation. The committee has submitted its report in December 2011. Like this the Dutch bishops and congregations have set an example how the problem of prescribed cases of child abuse within a complex social organization can be revealed and dealt with. For that purpose criminal law is a less appropriate instrument. It is satisfying to see that other organizations, religious and secular, have taken similar initiatives.

In 2011 the Dutch Parliamentarian Geert Wilders was acquitted of group defamation pursuant to article 137c of the Penal Code. The court ruled that the qualification ‘concerning a group of people because of their religion’ had not been fulfilled because Wilders had spoken about the religion of Islam but not about people. This recent juridical shortcut has various foundational problems in semantics and jurisprudence. In view of the impact that defamation of religion can have via the modern media, violent disturbance of public order should be reintroduced as a ground of liability.