I think the most important statement is here:

"Whether government courts should ever defer to religious ones, writes
Liptak, is a question whose answer depends on whether the parties consented
to religious adjudication, whether they're allowed to change their minds and
whether the decisions of those tribunals are offensive to fundamental
conceptions of justice. "The hard questions, as the archbishop learned,
arise in the area of family law," says Liptak, "where the agreement to
arbitrate may be uninformed or obtained by duress.""

If the informed parties consent to Sharia law, Christian law, Jewish law or
what ever. Then a court can make it binding, or they negotiate ahead of time
and agree that it's the precedent that they'll use. It's how they make the
decisions on the "court" shows legal and binding.

But... at no time should this type of religious law be embedded into the
Common law of the United States. 

-- 
Scott Stewart
ColdFusion Developer
 
SSTWebworks
4405 Oakshyre Way
Raleigh, NC. 27616
(919) 874-6229 (home)
(703) 220-2835 (cell)

-----Original Message-----
From: Gruss Gott [mailto:[EMAIL PROTECTED] 
Sent: Tuesday, February 19, 2008 12:14 PM
To: CF-Community
Subject: US Law Defers To Religious Law?? Yup.

When the Law of Religion Meets the Law of the State
Posted by Dan Slater

As many news junkies know by now, on February 7 the Archbishop of
Canterbury, Rowan Williams, fueled some serious controversy over a
long-running debate in Britain: To what extent should Islamic law be
accommodated in a society that's now home to nearly 2 million Muslims?
(Click for original reports from the FT, the Times of London, The
Economist and the NYT.)

Here's what happened: In an interview with the BBC, Dr. Williams —
known as the spiritual leader of the world's Anglican population —
suggested that Britain should "constructively accommodate" certain
aspects of Sharia law in areas such as commercial and family law.
(Sharia is a body of Islamic law based on the Koran, the words and
actions of the Prophet Mohammed, and rulings of Islamic scholars.)
Doing so, he said, "seems unavoidable" to achieve social cohesion.

The Archbishop, who last year said that schools should refuse to teach
creationism, clarified that he was not advocating the criminal
punishments issued in some Muslim communities where alleged violations
of Sharia are sometimes dealt with by stoning and beheading.

On Sunday, the NYT's Adam Liptak offered some U.S. context to the
debate. In the "Ideas & Trends" column, Liptak gave several examples
of U.S. courts deferring to religious tribunals — Islamic, Christian
and Jewish. In 2003, a Texas appeals court reportedly referred a
divorce case to a tribunal called the Texas Islamic Court; in 2005, a
federal appeals court in New Orleans affirmed an award in an
employment arbitration by the Institute for Christian Conciliation;
and, it's common, reports Liptak, for state courts to enforce the
decision of Jewish courts, known as a bet dins.

Whether government courts should ever defer to religious ones, writes
Liptak, is a question whose answer depends on whether the parties
consented to religious adjudication, whether they're allowed to change
their minds and whether the decisions of those tribunals are offensive
to fundamental conceptions of justice. "The hard questions, as the
archbishop learned, arise in the area of family law," says Liptak,
"where the agreement to arbitrate may be uninformed or obtained by
duress."

One law professor told Liptak that government courts should refuse to
enforce any ruling from a religious tribunal that leaves a woman worse
off than she would have been in a conventional divorce. "Society has a
stake in the outcome," said Washington & Lee's Robin Fretwell Wilson.
"Some religions are tilted against women."



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