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Ministers of worship may carry out functions that have civil import; some religious acts have civil effects. Some religious professions do not limit the role of minister to men. Given that the rules and regulations of Ecclesiastical Law relating indirectly to women ministers of worship are scarce (Social Security), the purpose of this paper is to gain a clearer understanding of the situation and find out the number of women ministers who carry out religious functions that have civil effects. The Sub-Directorate General of Religious Freedom has been consulted to establish the number of ministers of worship included in the Registry of Religious Bodies, and religious organizations approached to see how many such ministers are women. At the same time, this analysis also provides further information on the functions that women carry out in religious organizations. [ABSTRACT FROM AUTHOR]

This paper focuses on the protection of religious freedom in the workplace by looking at the exceptions in current legislation governing the prohibition of discrimination on religious grounds, in line with European Directive 2000/78. Although it has not been transposed into Spanish law, this paper also addresses the right of religious denominations and ethos-based organizations to discriminate against workers on religious grounds and to require allegiance to their doctrine or ethos. [ABSTRACT FROM AUTHOR]

This paper explores the impact of the decline of the modern state on the transformation of the Ius Publicum Ecclesiasticum Externum, a discipline that emerged alongside the rise in the late Middle Ages of a particular form of political organization known as the modern state. It analyzes the process by which the modern state emerged and developed, based primarily on the concept of sovereignty. The Church addressed this phenomenon through the development of the Ius Publicum Ecclesiasticum Externum. Amongst other factors, globalization and the eclipse of the concept of sovereignty are expected to lead to the decline of the modern state. These circumstances favor the transformation of the Ius Publicum, which tends to offer a universal vision that favors the protection of human rights and views the Church as a People of God, opening a greater space in which laypeople may foster the Christian spirit in the temporal order. [ABSTRACT FROM AUTHOR]

This paper departs from the consideration of the Inter-American system of human rights as a legal scenario resistant to religious disputes. The study of cases on religious freedom will offer a general approach to the contributions made by both the Commission and the Court to defend freedom of religion. This knowledge could be useful to solve eventual future religious problems in a pluralistic society. [ABSTRACT FROM AUTHOR]

The aim of the paper is to show the different legal consideration of decisions based upon religious convictions and those based upon personal preferences according to a vital autonomous project, specially, when these decisions means disobedience to law and a right to conscientious objection is claimed. After an analysis of Osmanoğlu y Kocabaş vs. Switzerland and other case laws, the author suggests a stronger legal protection of decisions based upon religious convictions and the consideration of autodetermination as a liberty more than as a right in the strict sense. [ABSTRACT FROM AUTHOR]

In this paper, I address religion from a legal perspective. I argue that religion should be settled outside the secular legal system; otherwise, the secular legal system would not be truly secular. However, religion demands special protection as a public good and social value, as it constitutes an extrinsic constitutional limit of the legal. For a secular legal system, protecting religion ultimately means protecting human beings' pursuit of the suprarational. Protecting suprarationality has three important legal consequences: (a) suprarational acts in the strictest sense should never be validated as legal acts; (b) democratic communities should not use suprarational arguments in legal discourse; and (c) the secular legal system cannot regulate suprarationality or the essentials of the religious community. The protection of religion demands both a dualistic structure that distinguishes the political community from the religious community and the treatment of religion as a right: the right to religion. [ABSTRACT FROM AUTHOR]