“Going to Law”: Reflections on Law,Religion, and Mitra Sharafi's Law and Identity in Colonial South Asia

This essay explores religion's need for law, comparing the story told in Mitra Sharafi's Law and Identity in Colonial South Asia (2014)—about the virtual hijacking of British colonial law to serve the communal religious needs of Parsis in colonial India—to other contexts in which secular and religious legal systems have built symbiotic relationships, including in the United States and Thailand. It concludes by urging a reweaving of religious and legal histories after the critique of secularism and its shadows, separationism, and antinomianism.     

Thou Shalt Not Flip Flop: Senators’ Religious Affiliations and Issue Position Consistency

Is there a relationship between legislators’ religious affiliations and the consistency of their voting records? Building on the theory of “the personal roots of representation,” we argue that a legislator's likelihood of switching positions depends on whether the issue is central to their personal values. We evaluate this claim using a data set including senators’ religious affiliations and “culture war” votes from 1976 to 2004 and find that different religious groups vary in their voting consistency on issues such as abortion, public prayer, and gay and lesbian rights.     

Medicare and Medicaid programs; religious nonmedical health care institutions and advance directives. Health Care Financing Administration (HCFA), HHS. Interim final rule with comment period

This rule deletes all references to Christian Science sanatoria and sets forth the Medicare requirements for coverage and payment of services furnished by religious nonmedical health care institutions. It also sets forth the conditions of participation that religious nonmedical health care institutions must meet before they can participate in Medicare. It sets forth the methods we will use to pay religious nonmedical health care institutions and monitor expenditures for religious nonmedical health care institution services. Additionally, the rule presents the rules governing optional coverage of religious nonmedical health care institution services by States under the Medicaid program.     

Post‐Secularism and the European Court of Human Rights: Or How God Never Really Went Away

This article analyses the critical yet elusive notions of state neutrality, secularism and religious coercion under the European Convention in light of the European Court of Human Rights recent decision in Lautsi v Italy. We contend that the real concern in the Italian crucifix case was not the infringement of the school pupils’ religious freedom nor the proselytising or coercive effect of the ‘passive’ religious symbols. Rather, opponents of the longstanding symbols were animated by desire for strict religious equality, a notion that is, correctly in our view, not guaranteed under the Convention. Lautsi has significantly cleared the conceptual undergrowth surrounding state neutrality and the varieties of secularism, reined in the elastic notion of religious coercion and eschewed attempts to squeeze the constitutional diversity of European religion‐state frameworks into a strict American‐style separationist mould. The Convention jurisprudence on freedom of religion has finally come of age.     

Faith in the Court: Religious Out‐Groups and the Perceived Legitimacy of Judicial Decisions

The question of whether judges’ personal characteristics and values bias their decision making has long been debated, yet far less attention has been given to how personal characteristics affect public perceptions of bias in their decision making. Even genuinely objective judges may be perceived as procedurally biased by the public. We hypothesize that membership in a religious out‐group will elicit stronger public perceptions of biased decision making. Using a survey experiment that varies a judge's religious orientation and ruling in a hypothetical Establishment Clause case, we find strong evidence that judges’ religious characteristics affect the perceived legitimacy of their decisions. Identifying a judge as an atheist (a religious out‐group) decreases trust in the court, while identifying the judge as a committed Christian has no bearing on legitimacy. These results are even stronger among respondents who report attending church more often. Thus, we argue that perceptions of bias are conditioned on judges’ in‐group/out‐group status.     

Sacred Spaces,Sacred Words: Religion and Same‐sex Marriage in England and Wales

This article provides an analysis of the ways in which the spatial and illocutionary requirements of English marriage law – which regulate the spaces in which marriages may be solemnized and the words the parties being married must speak – have been used to maintain distinctions between same‐sex and opposite‐sex couples. It shows how religious opponents of same‐sex partnership recognition have relied upon historically entrenched differences between the spatial and illocutionary aspects of ‘civil marriage’ and ‘religious marriage’ to argue in favour of the enactment of law that enables organized religions to exclude same‐sex couples from religious premises and ceremonies that are open to opposite‐sex couples for the purpose of solemnizing marriage. It extends recent international debates about how faith‐based discrimination against same‐sex couples is accommodated by legislators and legitimized by law, and concludes with a consideration of how English law could be amended to end discrimination based on sexual orientation.     

The Autonomy Rationale for Religious Freedom

Courts and scholars across jurisdictions increasingly identify personal autonomy as the primary rationale for the right to religious freedom. But there are tensions between autonomy on one hand, and religious belief, practice and proselytism on the other. This paper will focus on two tensions which have unappreciated implications for religious freedom jurisprudence, particularly that of the ECHR. The first tension stems from the resistance of some religious beliefs to revision. The second stems from the manipulative nature of some modes of religious proselytism. This paper argues that, given these tensions, the protection currently offered to religious beliefs, practices and proselytism by the right to religious freedom cannot be justified by reference to the value of autonomy. This finding has significant implications for the justification of the right to religious freedom.     

公产法视角下的宗教财产透视

从公产法角度而言,对于宗教财产的定位和研究,更突显一种以财产的目的性用途为导向的宗教财产规制模式。宗教财产的所有权问题（归属问题）不再成为宗教财产规制的首要问题。从维持宗教财产的目的性用途与保护其使用者群体的使用利益而言,公产法的解释与建构,比单纯的考虑将宗教财产纳入社团法人所有的财产或者是财团法人所有的财产,依靠所有权理论的解释,无疑具有更大的优势。我国的宗教财产立法的传统和现实以＂重在管理,回避所有,强化监督,保障使用＂为基本特点,现行宗教财产法律规制也更接近于公产法上的解释。     

目的财产学说对我国宗教财产立法的影响与实践

目的财产学说,兼具解释与建构的价值。在我国民事法制现代化的历史和现实中,宗教财产立法都没有能够摆脱目的财产学说的影响。在民初的近代私法转型中,目的财产说成为屡次寺庙财产立法的主流学说。在当前的宗教财产立法中,《民法通则》所规定的社会团体(宗教团体)所有说已经被《物权法》和《宗教事务条例》所抛弃。《物权法》对宗教财产规制的策略性回避立场,为对宗教财产法制的整体反思与建构提供了充分的时间和空间。《宗教事务条例》开创的宗教财产的法制正在沿着目的财产学说的轨迹运动。     

Exploring the type-of-crime hypothesis, religiosity, and spirituality in an adult male prison population

This study examined the association between measures of spirituality and religiosity and characteristics of current criminal conviction in a male prison population. Spirituality was operationalized as spiritual well-being and existential well-being. Religiosity was operationalized as frequency of religious service attendance, whether an individual considered himself to be religious, and how strongly an individual believed his religious beliefs influenced his behavior. Inmates whose convictions were property related reported greater spiritual wellbeing, were more likely to consider themselves religious, and to say that religious beliefs influenced their behavior than inmates whose crimes were not property related. Inmates whose convictions were drug related were less likely to consider themselves religious, and inmates whose conviction involved violence were more likely to consider themselves religious but less likely to endorse statements that religious beliefs influenced their behavior. The distinction between religiosity and spirituality is discussed in terms of the type-of-crime hypothesis.     

Religion in the Legislative Arena: Affiliation,Salience, Advocacy,and Public Policymaking

Religion is a complex and multidimensional phenomenon that informs politics in various ways. This article examines the effects of religious affiliation, religious salience, and religious group advocacy on roll‐call voting in the Wisconsin state legislature. Various studies have demonstrated the impact of religious affiliation on legislative politics, but our use of additional religious indicators allows us to model the religious effect in a more accurate and nuanced manner. Using data from an original survey of state legislators, we utilized structural equation modeling to measure the direct and indirect effects of these religious factors on both the general pattern of roll‐call voting and voting on a high‐salience issue, abortion. Ultimately, the findings indicate that, even when we control for political party affiliation, which is a dominant influence on roll‐call voting, conservative Protestant religious affiliation and high religious salience influence legislative voting. We conclude with a discussion of the implications for future studies of religion in the legislative arena.     

世界三大宗教法之比较研究

世界三大宗教法--古印度法、教会法和伊斯兰教法最初根源于对神的信仰,在表现形式上与宗教本身密不可分,在内容上与宗教教规教义和宗教典籍密切相联,但是其内涵与价值各不相同.在一定的历史条件下,三大宗教法对社会生活发挥了极其重要的作用,对后世世俗立法产生了不同的影响.在当今世界法制史苑里,三大宗教法独具特色,在经历了改革浪潮的洗礼后,逐步走上现代文明法制的轨道,这种改革留给我们深深的思索.     

Medicare and Medicaid programs; religious nonmedical health care institutions and advance directives. Final rule

This final rule implements requirements under the Balanced Budget Act of 1997, which set forth requirements for the new Religious Nonmedical Health Care Institution program and advance directives. This rule finalizes the Medicare requirements for coverage and payment of services furnished by religious nonmedical health care institutions, the conditions of participation that these institutions must meet before they can participate in Medicare, and the methodology we will use to pay these institutions and monitor expenditures for services they furnish. This rule also finalizes the rules governing States' optional coverage of religious nonmedical health care institution services under the Medicaid program. Additionally, this final rule addresses comments we received on the November 30, 1999, interim final rule and also makes minor changes to clarify our policy. Lastly, this rule incorporates a minor change to the requirements for advance directives.     

Belief‐Based Exemptions: Are Religious Beliefs Special?*

Religious beliefs are often singled out for special treatment in secular liberal societies. Yet if a legal exemption is granted for a belief with a religious foundation, the question arises whether a similar, non‐religious moral belief must also be granted an exemption. I argue that common reasons for favoring religious over non‐religious beliefs fail to provide a convincing moral case for drawing a distinction of this nature. I focus on arguments concerning the role of religious beliefs in constituting an individual's identity and the transcendental nature of religion, which lead me to consider in the final section the role of choice in religious belief.     

Religious Freedom and Religious Antidiscrimination

This article develops a theoretical framework that prompts a new understanding of the role of religious freedom and religious antidiscrimination in human rights law. Proceeding from the prevailing theoretical and doctrinal uncertainty over the relationship between the two rights, which are currently seen as either synonymous or as distinct and in competition, the article develops an account of the moral right to ethical independence and argues that religious freedom and religious antidiscrimination share their main normative basis on that moral right. However, religious freedom and religious antidiscrimination have different emphasis, and both are essential to secure fair background circumstances for the pursuit of different individual plans of life. The proposed framework illuminates the relationship of individual and collective aspects of religious freedom with discrimination law. The analysis has crucial implications for human rights interpretation in cases involving state interference with liberty, in relation to religion or belief, and more broadly.     

The Influence of Religious Personal Identity on the Relationships Among Religious Dissimilarity,Value Dissimilarity,and Job Satisfaction

The purpose of this study was to examine the influence of religious dissimilarity and religious personal identity on one’s job satisfaction. Data were collected from 260 top managers. Structural equation modeling indicated that religious dissimilarity positively affected perceived value dissimilarity from others, which in turn, held a negative association with job satisfaction. These effects were qualified, however, by a significant religious dissimilarity × religious personal identity interaction such that, for persons whose religious beliefs were a central part of who they were, being religiously different from others in the workplace strongly impacted their perceived value dissimilarity. Research contributions and practical implications are discussed.     

During,After, or Both? Isolating the Effect of Religious Support on Recidivism During Reentry

Objectives

To examine the independent and interdependent roles of baseline religious support during incarceration and within-individual changes in religious support on recidivism during the prisoner reentry process.

Methods

Using data from the Serious and Violent Offender Reentry Initiative, cross-lagged dynamic panel models are used to examine the respective roles of baseline differences and within-individual changes in religious support on two variety indices encompassing substance use and criminal offending while simultaneously controlling for pre-incarceration levels of substance use and offending.

Results

Findings show that within-individual increases in religious support protect against substance use post-release, while baseline levels of religious support do not significantly influence substance use. Additionally, baseline levels of religious support fail to condition this relationship. Findings assessing criminal offending demonstrate that baseline religious support and within-individual changes in religious support fail to relate to offending independently. However, an interaction term reveals that the combination of the two relates to significantly lower levels of offending post-release.

Conclusions

Findings offer encouragement for those involved in the work of providing religious support to ex-offenders in the community, reaffirming that tailoring support programs to the religious or spiritual ways individuals make meaning in their lives can improve reentry outcomes. Methodologically, failing to distinguish between baseline levels of religious support and post-release changes in religious support fails to capture the complexity of religiosity on the reentry process.

     

Constitutional authority and prospects for social justice for high-tension religious communities

By regulating religious practice, the U.S. Constitution's First Amendment challenges the authority of religious communities who may not have adopted American pluralism in favor of their own religious particularism. While the power of the Constitution is manifested in physical modes, its historic symbolic and socially constructed meaning elevates it as a competing transcending authority that challenges religious communities. Often labeled American civil religion, this authority either coerces non-mainstream religious communities to adopt modes of religious expression that mirror those of the dominant culture, or requires them to adopt a strategy for coping with its overwhelming social and political power. The Constitution's mechanism for guaranteeing religious free exercise thus serves as a method to limit religious particularism by coercing limited cultural orthodoxy through legal orthopraxy.Teach the [Constitution's] principles, teach them to your children, speak of them when sitting in your home, speak of them when walking by the way, when lying down and when rising up, write them upon the doorplate of your home and upon your gates. John Quincy AdamsRepeated by former Supreme Court Chief Justice Warren Burger (Franklin, 1987). The passage is a slight alteration of Deuteronomy 6:7–9.     

Law and the Image of a Nation: Religious Conflict and Religious Freedom in a Brazilian Criminal Case

This article examines a criminal trial in Brazil that touched on the imagined role of religion in public life. The case involved a Protestant minister accused of religious discrimination and of vilipending an image of Nossa Senhora Aparecida, the patron saint of Brazil. The prosecution argued and the court concurred that the minister's iconoclastic verbal and physical gestures endangered the constitutional guarantee of religious freedom. Yet the defense claimed that his actions, stemming from his religious convictions, expressed this same principle of freedom. Different visions of religious free-dom are at stake in the case as well as how such freedom relates to the rights and private lives of citizens. Placed in the history of church-state relations in Brazil, the case raises the problem of interpreting concepts of religious pluralism, religious freedom, and freedom of expression in Brazilian law.