Religion and the Law

This 2014 essay discussed the issue of same-sex marriage in the context of judicial review principles.  Although the U.S. Supreme Court held that same-sex marriage was a constitutional right in 2015, the reflections in the paper on judicial review were not modified by that decision.

Obeah, which colonial ordinances defined capaciously as “any assumption of supernatural power,” was a crime in Trinidad until 2000, and the letter of the law continues to make Obeah a punishable offense in most of the anglophone Caribbean. Scholars have noted that contemporary attitudes toward Obeah—a hard-to-define term—are largely negative, implying spiritual harm. My fieldwork in a region of Trinidad regarded as the island’s capital of Obeah, however, revealed polyvalent, context-contingent attitudes toward the term. Using ethnographic examples, I offer alternatives to scholarly approaches that have attempted to explain away Obeah’s harm as evidence of colonial false consciousness. Rather than simply holding negative attitudes, my interlocutors took shifting, even contradictory stances toward Obeah that depended on tactical contexts of power. By examining attempts to intervene in the justice system through spiritual force, I argue that Obeah is a justice-making technology and that, like all systems of law, the potential for harm is part of its power. In the final part of the paper, I turn toward Obeah’s contested relationships with hegemonic definitions of religion. Rather than conforming to a definition of religions as mutually exclusive confessional communities rooted in collective avowals of belief, Obeah models a counterdiscourse on social relations that I call “altered solidarities,” challenging the limits of regnant conceptions of religion as the basis for legal recognition in modern states.

Abstract:

Abstract
"You are what you eat" - Native American proverb
Among all animal meats pork is the filthiest diet to consume by human beings. Pig is the cradle of harmful germs. Scientific evidences prove that pig meat is least healthy having different harmful agents like Cholesterol and Fatty Acids, Bacteria and Toxins and a number of parasites. The pig meat is high in fat and cholesterol that causes the cardiovascular diseases, obesity, the incidence of large intestine cancer. Bacteria and Toxins associated with pigs spread many diseases like salmonellosis, which leads to the acute gastroenteritis and diarrhea. Many other diseases like, Tuberculosis, Yersiniosis, Listeriosis, Leptospirosis, Brucellosis, Small Pox, Influenza, Anthrax, Balantidialdysentery, Foot rot, Cholera and Erysipeloid are attributed to pork consumption. Parasitic Diseases Ascaris, Ancylostomiasis, Toxoplasmosis, Trichinellosis, Cysticercosis showing signs of mental disorders, pneumonia, bleeding of the lungs (haemoptysis), which may lead to death or madness. The patient may become blind and deaf. Nitrates used in pork and pork products as additives are converted into nitrosamines which cause hepatic cell tumors. Flesh often pork is hard to digest and may lead to chronic digestive disturbances. Pimples, boils, cysts are common in pork eaters. The pig excretory system secretes 2 percent of its uric acid that is injurious for the human health. Pork consumption seriously affects human health and adversely injurious one’s moral.

Keywords: Pork, Pig, Religions, Islam, Christian, Jewish, Quran, Bible, Scientific Argument, Haram.

http://www.centropgm.unifi.it/cache/quaderni/44/0216.pdf

An unpublished speech of Alberico Gentili to the Oxford scholars in defence of jurisprudence.
Several manuscripts of Alberico Gentili (S. Ginesio 1552 - London 1608) are conserved in the Bodleian Library in Oxford. In 1580 the Italian jurist, exiled for his adherence to the Reformation doctrine, arrived in England where in 1587 was appointed regius professor of civil law at Oxford University. Here, after the publication of Dialogi (1582) and Lectiones et epistolae (1583-1584), he ran into a number of problems, initially with Jean Hotman and the humanistic circles and later with the theological-puritan ones. The speech - which is published here in Appendix - is conserved in the Collection D'Orville 612 and has been written after 12 March 1594, at the end of a bitter controversy with the puritan theologian John Rainolds. The controversy had developed between 1593 and 1594 and it was about the competence of the jurist and the theologian. In it Gentili, besides defending himself from the accusation of being trico italicus, machiauelicus et athaeus, he also protects the good reasons of the iurisprudentia in the light of its long history and the merit of those who, over the centuries, had professed legal science.

Un discorso inedito di Alberico Gentili agli accademici di Oxford in difesa della "iurisprudentia".

Nella Bodleian Library di Oxford sono conservati numerosi manoscritti di Alberico Gentili (S. Ginesio 1552 – Londra 1608). Il giurista italiano, esule per la sua adesione alle dottrine della Riforma, giunge in Inghilterra nel 1580 dove, nel 1587, viene nominato regius professor of civil law. Qui, dopo la pubblicazione dei Dialogi (1582) e delle Lectiones et epistolae (1583-1584) incontra numerose difficoltà, dapprima con Jean Hotman e con alcuni ambienti umanistici, e successivamente con quelli teologici puritani. Il discorso che qui si pubblica in Appendice, è conservato nel Fondo D’Orville 612, e viene scritto dopo il 12 marzo 1594, al termine di un’aspra polemica con il teologo puritano John Rainolds, che si era sviluppata fra 1593 e 1594 circa le competenze del giurista e del teologo. In essa Gentili, oltre a difendere sé stesso dalle accuse di “trico italicus, machiauelicus et athaeus”, difende le buone ragioni del diritto alla luce della sua lunghissima storia e del valore di coloro che, nel corso dei secoli, avevano professato la scienza giuridica.

Alberico Gentili (San Ginesio 1552 – Londra 1608). Giurista di fama, esule in Inghilterra nel 1580 per motivi religiosi e regius professor di civil law a Oxford dal 1587, il Gentili è noto alla letteratura specialistica soprattutto per aver pubblicato, in particolare, i De iuris interpretibus Dialogi sex (1582), e i De iure belli libri tres (1598): due opere che hanno spesso indotto gli studiosi a considerarlo, rispettivamente, come uno strenuo difensore del “mos italicus iura docendi” e uno dei padri fondatori del diritto internazionale moderno.

Le carte manoscritte del giurista italiano sono conservate presso la Bodleian Library di Oxford: carte che fino ad oggi risultano solo molto parzialmente esplorate. Nel fondo D’Orville 610, ff. 59r-69v, è conservato l’autografo, sicuramente risalente all’ultimo decennio del ‘500, che oggi viene criticamente ed integralmente edito nelle ultime pagine del volume (Appendice, pp. 169-206).

Il testo è preceduto da un’ampia illustrazione dell’opera (pp. 1-167). Si tratta di un vero e proprio Commentario nel quale il giurista illustra il Libro IX titolo IX del Codice giustinianeo: adulterio, stupro (inteso come relazione con una “virgo” o una “vidua”), lenocinio, disparità di trattamento fra coniugi in relazione ai reati sopra indicati, status processuale della donna, pene da irrogare agli adulteri, sono i temi che il giurista affronta alla luce del dettato della legislazione romano-giustinianea, e della letteratura che per secoli se n’è occupata avendo particolare riguardo, non solo alla dottrina civilistica, ma anche alla canonistica, al pensiero dei Padri della Chiesa ed ai maggiori umanisti del XVI secolo fra i quali il Cuiacio che il Gentili aveva aspramente criticato nei Dialogi del 1582.

Senza rinnegare quanto aveva teorizzato all’inizio degli anni Ottanta del XVI secolo, nel prosieguo della sua attività scientifica il giurista di San Ginesio ricongiunge i frutti copiosi delle Scuole dei Glossatori e dei Commentatori, con le nuove esigenze e le indiscutibili acquisizioni dottrinali dovute ai grandi giuristi umanisti, nel tentativo di ricercare un nuovo percorso tra la conservazione del grande patrimonio dottrinale dell’età intermedia e le esigenze di rinnovamento proprie del XVI secolo. È una novità che deve fa riflettere sull’opportunità di dover necessariamente collocare Alberico Gentili in una delle sue scuole (bartolisti e umanisti) che caratterizzarono un’epoca importante della storia giuridica europea.

Акмаль Холматович Саидов — доктор юридических наук, профессор, Чрез)
вычайный и Полномочный посол, председатель Комитета по демократичес)
ким институтам, негосударственным организациям и органам самоуправления
граждан Законодательной Палаты Олий Мажлиса Республики Узбекистан,
директор Национального центра Республики Узбекистан по правам человека.
Автор учебников «Введение в основные правовые системы современности»
(Ташкент, 1998), «Сравнительное правоведение и юридическая география ми)
ра» (М., 1993), «Сравнительное правоведение (основные правовые системы со)
временности)» (М., 2007), «Международное право прав человека» (М., 2002),
«Общепризнанные права человека» (М., 2003), «Международное право в
схемах и определениях» (М., 2004), справочников «Межпарламентские орга)
низации мира» (М., 2004), «Национальные парламенты мира» (М., 2005) и др.
Открытая лекция Ю. А. Тихомирова представлена на Третьем международ)
ном научном семинаре «Сравнительное правоведение: современное состояние
и перспективы развития» в г. Симферополе 17–20 апреля 2008 г.

Lecture presented to the Department of Indology, Kyoto University, 23 June 2018. 
 
Revised version of a lecture, “Pluralism, Patronage, and Documentary Protocol”
for the Seminar on Politics, Pluralism, and Patronage in Ancient India,
University of Texas, Austin, 3 November 2017
https://liberalarts.utexas.edu/asianstudies/events/event.php?id=45165 ;
     
  Abstract:
Aśoka’s edicts (3rd-century BCE) expressed an ideal of civil religion that recognized that is realm was religiously plural, that all sects animated by a set of common concerns that his called dharma, that members of all sects sects were worthy of gifts (dāna), and that despite his particular attachment to the Buddhist order he himself offered patronage to all groups.  One particular act of patronage took the form of visiting the Buddha’s birthplace, building or improving cultic facilities there, and exempting the village from paying tax.  The latter enactments provided a model for religious patronage down through the ages in South and Southeast Asia.  Although later rulers have not promoted ecumenism so vigorously, many did adopt a policy of offering patronage to more than just their own preferred religious group.  This can be traced in the record of religious land-grant endowments and other gifts in later centuries that stipulate an expanding set of exemptions from tax-payments and other obligations to the king (along with other privileges conferring on the beneficiaries greater autonomy).  Property grants with such exemptions — for Buddhist and well as Brahmin beneficiaries — have survived from the beginning of the Common Era (in Sātavahana cave inscriptions, early Pallava copper-plates, etc.).  In broad terms, such grants embody a principle that religious aims and institutions have a justifiable claim to stand outside (or to be insulated from) the economic regime of the state.  This is furthermore justified by the principle, sometimes tacit, sometimes express, that religious undertakings contribute to the welfare of the society and the polity that supports them financially, that this support is an intangible asset of the state or of the donor.  When explicit justification is needed, sources point to the spiritual merit conferred upon donors, and more generally the maintenance of public virtue and order, and the continued security of the realm.  Sometimes it is even quantified, as when the king is said to derive 1/6 of the merit of approving a religious endowment because he thereby foregoes receipt of the normal tax, 1/6 of the revenue of the property.  In any case, the dissemination of a distinctively Indian model of patronage, in the form of legal mechanisms expressed in standardized diplomatic formulas (supported by scholastic textual models), provided an enduring basis for acknowledging religious pluralism (including an implicit notion of the analogousness of different religions).  Furthermore, such patronage implied that there was religious sphere conceptually distinguishable from secular affairs (in spite of the manifold ways in which religious individuals and institutions could and did participate in financial or commercial transactions).  Civic religion in ancient India, then, as in the modern world, was balancing act of granting the separateness of religion (i.e., its trancendence) while implicating it in the public welfare or the private welfare of the donor (i.e., its immanence).

The question “What is religion?” has again been roiling the academy, the courts, and public debate. In 1965, the Supreme Court of the United States opined on this question, deciding the fate of would-be conscientious objectors who would not affirm the existence of God. Relying largely on Paul Tillich, the Court ruled in their favor, expanding the notion of “religious belief” beyond its conventional Western confines. This article reexamines the issues raised in this case by exploring the theology of Paul Tillich, particularly its critique of religion as a separate sphere and its challenge to basic tenets of liberal political theory inherited from John Locke. The article, however, also juxtaposes the religion-expanding aspects of…

The emerging field of ‘law and religion’ is an integrative extension of legal studies with another academic field, and it encompasses the study of further themes and topics as informed by the nexus of these two disciplines. Yet, it is also about reconsidering traditional conceptions of and attitudes towards law and the character of law. The study of law and religion injects new blood into old inquiries; it invites a revision of jurisprudential convention and hence demands refreshment of traditional conceptualizations of law. Taken seriously, the field of law and religion revitalizes questions about the independency of the law as normative realm and calls on us to reconsider how religious ideals function...

Reproductive politics is the locus classicus for studying the entanglement of religion with politics and lawmaking processes in the Philippines. Although 25 percent of the total population participates in the Pentecostal movement, there is virtually no comprehensive work that studies this movement's attitudes about reproductive health. In this article I analyze Pentecostals’ attitude on reproductive health vis-à-vis recent studies that depict the movement as religious populism. I investigate the interests and exclusions that Pentecostals’ keywords and narratives, as well as recent scholarship on Pentecostalism, conceal. I first provide a genealogical reconstruction of the debate on reproductive health in the Philippines. Second, I provide an overview of the religious landscape and discuss Pentecostal's attitudes toward reproductive health while demonstrating that their rhetorical positions cannot be understood apart from hegemonic struggles and their entanglement with local ...

SUMMARY: 1. The value of religious law in modern (and secular) states-2. Religious rules and individual choices in Europe-3. Religious law and the fields in which it can operate effectively-4. The rules of religious courts in civil legal systems-4.1 ..The direct referral to religious laws-4.2. The pronounces of religious courts and its importance for faithful-5. The development of Religious Arbitration Courts in Italy-6. Does religious jurisdiction another side of religious freedom? This draft was presented in occasion of the Conference “Law as Religion, Religion as Law”, held in Jerusalem, June 5th-7th, 2017, in the Hebrew University of Jerusalem, and organized by The Matz Institute for Research in Jewish Law, and The Aharon Barak Center for Interdisciplinary Legal Research.

Explaining what made ancient Greek law unusual, Michael Gagarin observes that most premodern legal cultures "wrote extensive sets (or codes) of laws for academic purposes or propaganda but these were not intended to be accessible to most members of the community and had relatively little effect on the actual operation of the legal system."  This article addresses the implications of writing for customary or regional law in South and Southeast Asia.  The textual tradition of Dharmaśāstra ("Hindu law"), which canonizes a particular model of Brahmin customary norms,  can certainly be called a "scholarly" exercise, and it was also intended as propaganda for the Brahmanical cosmopolitan world order. But it also formulated a procedural principle to recognize the general validity of other, even divergent, customary norms, though for the most part such rules remained lex non scripta.  On the other hand, inscriptions provide evidence that writing was used for diverse legal purposes and offers glimpses of actual legal practice.  In these records, customary laws are sometimes laid down as statutes by decree of a ruler or community body, or are simply invoked as long-established customary rules.  But even when Dharmaśāstra texts are not directly cited, their influence over the longue durée is discernable in the persistence of śāstric legal categories and terms of art.  This influence is even more evident in Java, where legal codes on the Dharmaśāstra model were composed in Javanese, and where the inscriptions came to exhibit a closer connection with śāstric discourse than is found in India.

The legal dimension of India’s cultural heritage, especially the scholastic dharma tradition in Sanskrit commonly known as, “Hindu law,” has, after a long hiatus, begun to attract attention, thanks largely to a series of major publications by Patrick Olivelle, which have made the primary sources more widely accessible and better understood. Now Don Davis has written a book on Hindu law ("The Spirit of Hindu Law," Cambridge University Press, 2010) that will interest readers of many backgrounds and interests. Specialists on dharmaśāstra will appreciate his very original views of the scope and aims of the tradition, as well as his judgments on vexed points. Those interested in South Asian religions, or Hindu traditions in particular, will be challenged to wrestle with his deliberately provocative assertions of the definitive role of dharmaśāstra in constituting what is, “Hindu.” Legal philosophers are urged to take instruction from Hindus on the nature and ends of law itself, and dharmaśāstra’s canonization of authority of customary norms (ācāra) extends the horizons of legal pluralism and legal realism. Denizens of the study of religion more broadly can look to this volume as a case study of law as “the theology of everyday life.”

This article reflects the National Report from Canada on Religion and the Secular State prepared by the co-authors for the XVIIIth International Congress of Comparative Law that took place in Washington, D.C., in July 2010. This Report provides a snapshot of the state of the law with respect to religion in Canada from a multitude of perspectives, touching on both its private law and public law dimensions, against the backdrop of the diverse and changing social and religious composition of Canada. The theoretical and constitutional frameworks, as well as important questions of the definition of secularity and the need for reasonable accommodation, are canvassed. Particular applications of religion and the secular state in the arenas of education, marriage and divorce, contracts, religious symbols and hate speech are also discussed.

Bahá'í law differentiates between a secular and a sacred legal sphere, intertwining both by positing a religious duty for its adherents to abide by secular (state) law. In Germany, it encounters a secular legal framework that aims at something similar-creating an equilibrium between state law and religious law by establishing the principle of the division of State and Religion, while at the same time facilitating religious freedom; it provides a secular justification for the recognition of religious law. With this, both orders provide mechanisms ensuring that state law and religious law are able to enforce their own claim of validity, while at the same time avoiding conflicts between the respective legal orders. The article argues that this unique interaction between Bahá'í law and the German constitutional law framework impacted both legal orders. For German law, on the one hand, it proved to be crucial for the development and opening of this legal field-whose original purpose was the regulation of the relationship between the state and the (two) Christian churches-for other religious traditions. The interaction with state law has impacted the Bahá'í Community of Ger-many, on the other hand, by catalyzing a number of developments that in other comparative law contexts have been dubbed "constitutionalization" effects.

Saat ini, masih banyak orang yang kurang paham atau bahkan tidak paham,  menganggap Jilbab hanya sebagai pilihan bukan perintah. Padahal kenyataan, Jilbab serta kerudung, merupakan sebuah perintah dari Allah SWT yang hukumnya adalah wajib. Hal tersebut secara tegas dapat dilihat dalam Surat An Nur ayat 31 jo An Nur ayat 1. Perintah itu sendiri diturunkan oleh Allah SWT dalam rangka melindungi kehormatan dan martabat kaum permpuan.

This article focuses on whether, by banning anti-abortion protests in safe access zones, the legislation might infringe the implied freedom of political discourse under the Constitution of the Commonwealth of Australia ('Constitution'). It considers the buffer zone laws in Victoria, Tasmania and the ACT.

This article proposes to analyze the socio-linguistic practices documented in inscriptions from South and Southeast Asia between the fourth and sixteenth centuries as a type of “functional diglossia” characteristic of legal discourse in states influenced by the transregional Dharmaśāstra tradition in Sanskrit.  This diglossia can take two forms. Sanskrit itself may be used as an acrolect, either alone or in bilingual records, where it has primarily expressive or ceremonial functions. But the focus in this article is on the other form: the use of a highly Sanskritized, formal and formulaic register of the local vernaculars. Starting with some observations about the impact of Sanskrit legal discourse on Old Khmer and Old Javanese legal records, comparable inscriptions in Old Tamil are examined in detail, noting the influence of first Prakrit and then Sanskrit on legal idiom. It is concluded that use of this Sanskritized register reflects not simply the prestige of Brahmanical high culture but also the perceived value and utility of an imported specialized conceptual system of law and administration. This study further suggests that the introduction of written legal documentation, simultaneous with the spread of Brahmanical legal ideas, led in turn to the formal recognition of local customary norms as law, in keeping with the Dharmaśāstric principle that customary norms constitute Dharma.

The contemporary treatment of rape in the penal codes of Muslim nations has come under increasing scrutiny over the last two decades, as several high-profile cases have arisen in which women have claimed sexual assault but been unable to bring sufficient proof of non-consent. In some cases, claimants have subsequently been punished for fornication (zinā) because their accusations were seen as constituting confession to consensual illicit sex, while in other cases, a resulting pregnancy has been taken as evidence of the same. These cases have illustrated the particular problems that stem from defining rape as a coercive variant of fornication, or zinā. These cases have largely arisen in the context of national efforts to Islamize the legal code by bringing laws into line with perceived…

Here the worldling now all bound in fetters liesstarts to fear his God, his tears flow from his eyesJustice comes along, with gallows, wheel and sword:God tells the pious man to enter Heaven's door.Across medieval Western Europe, those who committed serious wrongs, such as homicide, arson, treason, and rape were subject to a wide range of capital punishments that were seemingly brutal, frequently bloody, and at times spectacular. Grisly images of an executioner dismembering a condemned's limbs from his torso, smashing his chest cavity, gouging his eyes, or piercing his body with hot pokers are the common stuff of scaffold art in the high Middle Ages. Such images attest to the critical role of pain in medieval capital punishment. Whereas in our day all attempts are made to render penal death painless, in the high and late Middle Ages, the tie between pain and death is not only tolerated but, at times, purposefully exacerbated.

This paper attempts to answer the question: what accounts for the persistence of Koranic schools as separate schools operating at cross-purposes with the Nigerian state in the provision of education to millions of Muslim children officially reported ‘out of school’? To answer this question, the paper traces the long years of mutual isolation between the state and Islamic institutions, particularly in northern Nigeria, that was at first a product of colonisation, but subsequently a reflection of state failure to meet its obligations towards a people struggling to come to terms with the loss of their cultural/religious values as western influences became pervasive. The paper submits that by remaining faithful to those values, ideas and practices that hold together the cultural/religious essence of life, Koranic schools and their owners fill a void neither the new religious elite nor the post-colonial Nigerian state has been able to recognise. The paper however worries that although cu...

One of Remi Brague's academic appointments is at the University of Paris, where Thomas Aquinas studied and taught seven hundred fifty years ago. Aquinas' work stands, for Brague, at the apogee of an ultimately declinist narrative, a narrative he tells with remarkable depth and efficiency in his latest book, The Law of God. For Brague, as for Alasdair Maclntyre, Aquinas is an irresistible figure. Aquinas has an appreciation of his historical situatedness that, though not identical with our post-Hegelian sensibility, is nonetheless impressive to the postHegelian mind. No bricoleur, Aquinas deeply inhabits but also imaginatively refashions his contingent and conflicting sources, demonstrating the possibility of combining historicism (of a sort) with a grand, synoptic vision.

Cases involving religious claims pose serious challenges to courts. On the one hand, some cases demand scrutiny of the substantive content of religion. On the other hand, some cases display a conflict between believer’s claims of freedom of religion and other’s claims of equality. In the West, while courts avoid playing the role of judicial theological exegetics in the former cases, they have not shied from giving judgments in the latter cases. The latter kinds of cases have been mostly regarding employment and membership in institutions (both religious and commercial), or display of religious symbols in public. These have mostly involved exemptions granted to religious believers on conscientious grounds from anti-discrimination laws. These cases are the most contested in Western law. Given as Alberico Gentili Lectures in 2015, Christopher McCrudden’s Litigating Religion deals with the challenge courts face in litigating religions – what happens when religions and religious beliefs enter the court. In answering this question, McCrudden draws on the relationship between the Catholic Church and sections of the human rights movement. https://onlinelibrary.wiley.com/doi/abs/10.1111/rirt.13849

On 22 January 2019, the Parliamentary Assembly of the Council of Europe agreed the text of Resolution 2253: Sharia, the Cairo Declaration and the European Convention on Human Rights. This expresses concern about ‘the “judicial” activities of “Sharia Councils” in the United Kingdom. This article explores whether these concerns correctly identify the problem and whether the proposals mandated in the Resolution are sound.

Trinity Western University (TWU) is a private Christian university located in Langley, British Columbia, which applied to the Federation of Canadian Law Societies for recognition of its law degree. The Federation gave approval in December 2013, but controversy arose over TWU’s admission requirement that students sign a Community Covenant which stated, in part, ‘In keeping with biblical and TWU ideals, community members voluntarily abstain from… sexual intimacy that violates the sacredness of marriage between a man and a woman.’1

As of April 2015, three Canadian law societies—those in Upper Canada (Ontario), British Columbia, and Nova Scotia—had refused to accept the TWU law degree because of the Community Covenant, and another, the Law Society of New Brunswick, was only one vote away from refusal. When the Nova Scotia Barristers’ Society (NSBS) refused approval unless TWU either exempted law students from signing the Community Covenant or amended the Community Covenant for law students in a way that would cease to discriminate, TWU applied to the Supreme Court of Nova Scotia for judicial review, claiming that the NSBS did not have authority to make the decision and that it violated TWU’s religious freedom as guaranteed by the Canadian Charter. On 28 January 2015, Justice Jamie S Campbell gave a robust judgment in which he agreed.2

The Nova Scotia decision is the first in what will be a long, drawn-out litigated matter spanning at least three provincial jurisdictions. Already the NSBS has appealed the decision,3 and the Law Society of Upper Canada (Ontario) and the Law Society of British Columbia face similar judicial review applications from Trinity Western University.

Ox. J Law Religion (2015) 4 (2): 303-307. doi: 10.1093/ojlr/rwv021 First published online: April 16, 2015