Wednesday, January 4, 2017
The Murrow Indian Children’s Home has rejected a $25,000 donation from the Muskogee Atheist Community. The rejection was based on principle. The children’s charity feels that by accepting the gift they would be advertising for the atheist community. The charity primarily accepts funds from the American Baptist Churches Association, so it insisted that the credit name be changed to accept the provided donation. The funds will instead go to a summer camp that promotes “rational inquiry, critical and creative thinking, scientific method,” which will still help children.
See Ian Miles Cheong, Children’s Charity Rejects Man’s $25K Donation Because He’s an Atheist, Heatstreet, January 3, 2017.
Wednesday, December 28, 2016
A new gender equality bill, proposing that men and women inherit equal shares, has been struck down by Nigeria’s most senior Muslim cleric. Mohamed Sa’ad Abubakar, the Sultan of Sokoto, ensured that Muslims would not accept such a violation of Islamic law that guarantees men a greater share. However, Nigeria is nearly equally split with Muslims and Christians. Christian Nigerian citizens are advocating for the bill, stating that their religion permits equal inheritance. A similar bill was rejected back in March by Nigeria’s senate upon noting its incompatibility with Nigerian culture and religious beliefs.
See Nigeria’s Sultan of Sokoto Rejects Gender Equality Bill, BBC News, December 28, 2016.
Wednesday, December 21, 2016
What do people talk about at death? They talk about their families: their mothers, fathers, sons, and daughters. They talk about the love surrounding those special parts of their life. Or, perhaps, the love they withheld, the love they did not offer, or maybe the love they never felt. This is the true meaning in our lives—our spiritual human existence. Our families are what give us life’s meaning and where our purpose becomes clear. Our purpose is discovered through our families love. Families teach us many firsts: firsts loves, firsts pains, and firsts rejections. Ultimately, at our deaths, we do not use words of theology to talk about religion, we use family.
See Kerry Egan, What People Talk About Before They Die, CNN, December 20, 2016.
Wednesday, November 23, 2016
Doctors facing their own death can truly begin to understand the vital roles that spirituality and religion play in their patients’ lives. Psychological research suggests that people seek means of symbolic immortality through religion, their children, their creative work, or “experiential transcendence.” Our society has difficulty grasping the finality of death, engaging in widespread denial of life’s end. Ultimately, no one knows what happens when we die, but we should work on finding better ways to accept the finality of death either symbolically or through other means.
See Robert Klitzman, How Should We Respond to Our Own Deaths?, CNN, November 22, 2016.
Kathryn Chan recently published an Article entitled, Corporate and Trust Law Dimensions of the Trinity Western University Law School Debate (2016). Provided below is an abstract of the Article:
The dispute over Trinity Western University’s exclusionary Community Covenant raises difficult issues about the scope of the institutional autonomy to which various religious entities may be entitled under the Canadian Charter of Rights and Freedoms, and the balance that should be struck between institutional religious freedom and equality rights in cases where the two collide. In this piece I argue that we cannot fully address these conflicts without engaging more deeply with the institutions at their heart.
I begin by outlining several principles relevant to the ascertainment of the legal personality of a corporate charity, and making the case for the stronger application of these principles in proceedings involving TWU (Part II). I then identify three significant features of the institution at the heart of the dispute over the Community Covenant, noting that (1) TWU has a sole corporate object, (2) TWU has a very small membership, and (3) TWU must act for the public benefit. I analyze the legal incidents of these features of TWU’s corporate personality, and reflect on their possible relevance to its religious freedom claim (Part III). I conclude that if we want to engage seriously with the institutional dimensions of religious freedom claims, we must be attentive to the legal personality of the institutions that bring them, and the legal rights and obligations they enjoy.
Sunday, November 6, 2016
Amy Ziettlow & Naomi Cahn recently published an Article entitled, Symposium: Global Legal and Religious Perspectives on Elder Care, 31 J. L. & Religion (2016). Provided below is an abstract of the Article:
What role does the honor commandment play in contemporary law and culture? Answering this question is especially pertinent in the early twenty-first century. With advances in longevity and declining birth rates, a growing percentage of the population is graying. In 2015, there were 901 million people aged sixty or over worldwide; a number projected to rise to 1.4 billion in 2030. By 2050, there will be more persons over the age of sixty than children under the age of fifteen. As the number of our global elders grows, so too will the number of those needing and providing physical and financial care.
Wednesday, October 26, 2016
On Tuesday, the Vatican published guidelines for Catholics who want to be cremated, requiring their remains not be scattered, divided up amongst relatives, or kept at home. Any remains must be stored in a sacred, church-approved place in order to remember the dead properly and prevent the appearance of “pantheism, naturalism or nihilism.” The guidelines, however, state that burial remains the preferred method due to resurrection beliefs.
See Vatican: No More Scattering of Cremation Ashes, Yahoo!, October 25, 2016.
Special thanks to Logan Fuzetti (Attorney, The Woodlands, Texas) for bringing this article to my attention.
Tuesday, October 4, 2016
Naomi Cahn & Amy Ziettlow recently published an Article entitled, Religion and End-of-Life Decision-Making, 2016 U. Ill. L. Rev. 1713 (2016). Provided below is an abstract of the Article:
This Article analyzes the relationship between religion and end-of-life care. We examine the private role that religion plays in individuals’ decision-making processes and the public role that religion plays through state support. We first discuss how the law approaches these issues by looking at both the legal grounding and ratification of surrogates’ decisions, and at public funding for hospice chaplains, showing that the law supports an individual’s choices concerning the desired impact (or nonimpact) of religious beliefs and practices. We then show how these laws are interpreted and lived, specifically in how surrogates handle end-of-life decision-making, based on empirical data obtained directly through in-depth interviews with those who have experienced the death of their parents. Religion profoundly affects end-of-life decision-making on a personal level, and various laws support religious-based reasoning. On the other hand, the present uncertainties surrounding the application of Hobby Lobby can compound the traumatic experiences of those involved, regardless of their religious (or nonreligious) beliefs and practices. Solutions involve additional legal support for end-of-life conversations.
Friday, September 30, 2016
Robin Fretwell Wilson published an Article entitled, Privatizing Family Law in the Name of Religion, 18 Wm. & Mary Bill of Rts. J. 925 (2010). Provided below is an abstract of the Article:
This Essay examines a movement across the world to allow fundamentalist religious norms, rather than state law, to govern family matters associated with divorce and inheritance. Such religious norms often depart significantly from the state’s protections for vulnerable dependents at two significant points: in divorce and in death.
This Essay explores the risks to women and children, two particularly vulnerable groups, when religious couples enter into marriages that are recognized religiously, but not civilly, leaving little opportunity for state oversight. Without state oversight, women are bound by a religious community’s norms, a phenomenon now occurring in the Sharia courts that operate in Great Britain. These courts apply Islamic, not British, law to divorce and inheritance. The Essay also examines the system of shared jurisdiction in Western Thrace, where three Mufti decide family disputes for a Muslim minority. In both systems, the fundamentalist religious norms provide considerably less protection to individuals in two periods of great need, upon divorce and the death of a spouse.
The Essay contends that the state plays a crucial role in protecting traditionally vulnerable groups. It shows that if certain schools of Islamic law govern divorce proceedings, women face the loss of custody or their adolescent children and near certain poverty. The operation of religions norms undercuts a woman’s ability to exit marital relationships, especially violent ones. Under Islamic law, women are left financially at risk upon their husband’s death. Therefore, policymakers should proceed cautiously before expanding the opportunity for the application of religious norms in instances that may leave women and children trapped in poverty or abusive relationships.
Estate planners combine several aspects when working with clients, and showing sensitivity to a client’s religious concerns should be incorporated when necessary. When selecting fiduciaries, clients who seek to implement religious values into their choice often will not find the individual who best fits the fiduciary criteria. A viable solution might be to recommend an institutional co-fiduciary that will be able to fulfill those duties. Additionally, many religious clients will want to make distributions and give to charity based on their religious beliefs; it is important to understand the values that are tied to these instances of giving. The Article further discusses several other religious considerations and how they are implemented into estate planning.
See Martin M. Shenkman, Religion and Estate Planning, Wealth Management, September 27, 2016.
Special thanks to Jim Hillhouse (Professional Legal Marketing (PLM, Inc.)) for bringing this article to my attention.