Here are some important law-and-religion news stories from around the web:
- In 303 Creative LLC v. Elenis, the United States Supreme Court held 6-3 that the 1st Amendment’s free speech clause prohibit Colorado from requiring that a website designer create websites for same-sex weddings contrary to her religious beliefs.
- In Groff v. DeJoy, a religious accommodation case under Title VII, a unanimous Supreme Court clarified that “undue hardship” exists where “‘a burden is substantial in the overall context of an employer’s business.'”
- In Fox v. Washington, the 6th Circuit held that the Michigan Department of Corrections must recognize “Christian Identity” as a religion for purposes of the Michigan prison system.
- In Goldstein v. Hochul, a federal court in New York refused to issue a preliminary injunction in a challenge to New York’s 2022 Concealed Carry Improvement Act, which bans carrying firearms in “any place of worship or religious observation.” The suit was filed by an Orthodox Jewish congregation, its president, and Jewish residents of New York who say that they have carried handguns for self-defense in synagogues.
- In Doe v. Alpine School District, a federal court in Utah rejected claims by parents of a high school student that the school’s practice of giving students long periods of unsupervised time, during which the student had premarital sex with his girlfriend, violated their religious free exercise rights. The court found that although premarital sex is against the parents’ religious beliefs, the school did not coerce the student into violating the parents’ religious beliefs.
- In Alulddin v. Alfartousi, an Arizona state appeals court held that civil courts can enforce an Islamic marriage contract’s dowry provision. The court found that in deciding the dowry provision was a valid premarital agreement, it did not violate the 1st Amendment’s free exercise clause.
- In Foundation for the Advancement of Catholic Schools, Inc. v. The Most Reverend Leonard P. Blair, a Connecticut trial court held that “the constitutional bar on court jurisdiction over religious matters” required it to abstain from a suit over whether the Archbishop could appoint Board of Trustee members other than those recommended by the Governance Committee.
Roughly half of those Americans who marry today choose a spouse from a different religious tradition. The high rate of intermarriage, which both reflects and promotes a basic American tolerance of religious difference, has major implications for the future of religion in our country. It also poses canonical and pastoral problems for those traditions, like Orthodox Christianity, which discourage and, in some circumstances, prohibit mixed marriage. A new book from St. Vladimir’s Seminary Press, 
We’re a little late getting to this, but a few months ago Oxford published a new book by University of Texas sociologist Mark Regnerus, 
different languages, religions, and social customs. Chinese law evolved rapidly to accommodate these changes, as reflected in the great compendium Yuan dianzhang (Statutes and Precedents of the Yuan Dynasty). The records of legal cases contained in this seminal text, Bettine Birge shows, paint a portrait of medieval Chinese family life—and the conflicts that arose from it—that is unmatched by any other historical source.
both dated August 15, 2015, Pope Francis addressed the calls during the Third Extraordinary General Assembly of the Synod of Bishops (October 5-9, 2014) for a simplified procedure for the declaration of the nullity of marriages. Pope Francis introduced a briefer process to be conducted by the diocesan bishop and he simplified the current ordinary nullity process. The new procedural norms went into effect on December 8, 2015.
between 1420 and the opening of the Council of Trent. It offers a strongly representative overview of the changes the Council introduced to centuries-old marriage practices, relegating it to the realm of marginality and deviance and nearly erasing the memory of it altogether. From the eleventh century onward, the Church assured itself of a jurisdictional monopoly over the matter of marriage, operating both in concert and in conflict with secular authorities by virtue of marriage’s civil consequences, the first of which regarded the legitimacy of children. Secular tribunals were responsible for patrimonial matters between spouses, though the Church at times inserted itself into these matters either directly, by substituting itself for the secular authority, or indirectly, by influencing Rulings through their own sentences. Lay magistratures, for their part, somewhat eroded the authority of ecclesiastical tribunals by continuing to exercise autonomous jurisdiction over marriage, especially regarding separation and crimes strictly connected to the nuptial bond and its definition, including adultery, bigamy, and rape.
idea that marriage was one of the seven sacraments, which defined the role of married folk in the church. Although it had ancient roots, this new way of regarding marriage raised many problems, to which scholastic theologians applied all their ingenuity. By the late Middle Ages, the doctrine was fully established in Christian thought and practice but not yet as dogma. In the sixteenth century, with the entire Catholic teaching on marriage and celibacy and its associated law and jurisdiction under attack by the Protestant reformers, the Council of Trent defined the doctrine as a dogma of faith for the first time but made major changes to it. Rather than focusing on a particular aspect of intellectual and institutional developments, this book examines them in depth and in detail from their ancient precedents to the Council of Trent