Islamic scripture provides no definition of the caliphate and the term ‘Islamic state’ was coined for the first time in 1941. Pakistan and Iran call themselves an ‘Islamic republic,’ and ISIS has named itself an ‘Islamic State’ headed by a caliph. For many Muslims the term represents an ideal of a society that is just, peaceful and prosperous. That looks more like a utopian dream. So what is this Islamic state exactly? In this article we will answer that question by means of three approaches: the tenets of Islam, the historical and modern reality, and the wishes of the modern Muslims.

The article analyzes the legal integration of religion and worldview communication in secular care contexts in Germany and the Netherlands. The constitutional position of spiritual care and healthcare chaplaincy and the organization of the religious field are diverse in these states. This creates a variety of correlation between the religious and the medical domain within healthcare institutions in both countries. The analysis leads to the question, how the observed differences work out in organization and policy concretely. Finely, there are some conclusions drawn out of the comparison.

John Calvin had the view that church and state formed a spiritual unity. His followers accepted step by step the equal right for protestants and catholic in public society. Their arguments for this were mainly practical. Biblical arguments, as the parable of the tare in the field, played a minor role. Not earlier than in the 19th century public tolerance was a fundamental choice for neo-calvinists.

The Netherlands changed from a culturally homogenous society into a religiously plural society. This had an impact across public and denominational schools. The pluralisation of the pupil population raised the issue of the so-called pillarized educational system. In this contribution I explore this theme in the context of the freedom of education laid down in article 23 of the Dutch Constitution, and the right of every child to get acquainted with the diversity of its society’s traditions, and to position itself in the plural Dutch society. Moving beyond the pillarized system, all education can then become truly special, preparing children for normative citizenship.

In the context of the project Careful Church the Protestant Church in the Netherlands has developed pilot projects in the field of care and welfare in eighteen local churches. The aim of these is to get learning experiences to determine her position in local society. A description is given of these pilots and of the most important experiences. It is of relevance also on basis of contacts with organisations and local authorities to develop a plan of action. Most activities have to do with creating rooms for encounter and with assisting people who are dependent on care. In this way churches can be a relevant actor in local society with meaningful and small scale activities.

In August 2016 the Dutch Supreme Court (Hoge Raad) ruled that Scientology could not be recognised as a civil society organisation that can benefit from tax exemptions for donations (the so called: ANBI-status). The majority of the activities of Scientology consist of courses of auditing and training at high rates with the purpose of creating large financial buffers for Scientology. The Supreme Court agrees with the Court of Appeal, which adopted a comparative method using commercial rates, that these specific activities do not serve the general interest, but serve the individual interest of Scientology.

In a unanimous decision, the European Court of Human Rights (ECtHR) has accepted the refusal of an exemption of compulsory mixed swimming lessons for elementary school girls in Switzerland. The exemption was requested by the parents of the two girls as the requirement to let their daughters participate in those lessons was contrary to their religious conviction. The author discusses the decision in the light of national debates on integration and subscribes its outcome. Specific attention is paid to the ECtHR’s interpretation of the legitimacy of the aim of the Swiss authorities and the role of the numerical presence of Islam in the underlying Swiss court’s ruling which is upheld by ECtHR.