Islamic schools are often criticized for indoctrinating children, which would violate the goals of education in a democratic society. This article explores whether, as a matter of principle, parents could legitimately choose to send their child to a school where he or she will be indoctrinated, for example because they believe that at a religious schools the opportunities for a child to be stigmatized are smaller. Besides, the article investigates whether it is plausible that children in Islamic school in the Netherlands are indeed being indoctrinated.

In the 19th century in many Western states, the close relationship between Church and State came to an end and the Roman Catholic Church developed into a major and active player on social and educational level in society separate from the State.
This was due, on the one hand, to the constitutional changes in the Western states from the end of the 18th century, which led to the gradual introduction of the formal principle of separation of Church and State. On the other hand, it was a result of the search for a new position of the Roman Catholic Church in society that also influenced the theological reflection of the Church on society.
The ecclesiastical reflection on the ideal relationship between Church and State took shape in the course of this process in the Ius Publicum Ecclesiasticum. The ecclesiastical view on the relationship between believers/citizens, society and State simultaneously took shape in Catholic social doctrine, which today still offers a model for modern society. In Catholic social doctrine, the believer/citizen is the connecting element between Church and State in a secular society. The ‘state doctrine’ of the Catholic Church is presented in Catholic social doctrine as an ideal image of the democratic constitutional state in which man is central and forms the central link between Church, society and secular State.

According to the Coalition Agreement 2017-2021, the Dutch government intends to develop policy to prevent religious communities from receiving support from abroad if this support comes from so-called ‘unfree countries’. In the article, the author argues that restrictive measures in this area touch upon the collective freedom of religion, which is protected by the ECHR, measures that can only be justified under strict conditions in the light of religious freedom as guaranteed in article 9 ECHR.

When we consider a ‘court’ a judicial institution recognized by the state that renders judgment based on law recognized by the state, then the only ‘sharia courts’ to be found in Europe are located in the eastern province of Greece. Their jurisdiction is limited to Islamic family law, but a recent case before the European Court of Human Rights has rekindled the discussion on the scope of this jurisdiction, and opened the discussion on the desirability of such courts in a European country. This article presents an analysis of this discussion, based on literature study and fieldwork in the region.