»Omvendelsesterapi« rettet mod unge LGBT+-personer – en ny nordisk forbrydelse?

AbstractThis article investigates recent legal developments regarding the practice of so-called »LGBT+ conversion therapy«. It analyses what positive obligations the Nordic states bear to protect LGBT+ youth against practices of ‘conversion  treatments’ under international and regional human rights law. It then goes on to consider the challenges of  criminalizing ‘conversion therapy’ and reviews the new Norwegian draft law proposal on its criminalization. The article concludes that the rather limited Nordic debate on the issue has been narrowly focused on balancing the right to  privacy against the right to religious freedom. Furthermore, it has failed to pay sufficient attention to the positive obligations states have to protect the dignity of vulnerable groups against degrading and cruel treatment. Finally, the article discusses how measures outside of the criminal law can be used to protect LGBT+ youth against practices like ‘continuing none-acceptance’ that do not fall within the scope of actual ‘conversion therapy’, but which can still cause long-term harm. The article argues that non-acceptance of a child’s sexuality or gender identity might amount to a breach of the parental guardian’s duty of care

The Early Reception of Pliny the Younger in Tertullian of Carthage and Eusebius of Caesarea

In 1967 Alan Cameron published a landmark article in this journal, ‘The fate of Pliny's Letters in the late Empire’. Opposing the traditional thesis that the letters of Pliny the Younger were only rediscovered in the mid to late fifth century by Sidonius Apollinaris, Cameron proposed that closer attention be paid to the faint but clear traces of the letters in the third and fourth centuries. On the basis of well-observed intertextual correspondences, Cameron proposed that Pliny's letters were being read by the end of the fourth century at the latest. That article now seems the vanguard of a rise in scholarly interest in Pliny's late-antique reception. But Cameron also noted the explicit attention given to the letters by two earlier commentators—Tertullian of Carthage, in the late second to early third century, and Eusebius of Caesarea, in the early fourth. The use of Pliny in these two earliest commentators, in stark contrast to their later successors, has received almost no subsequent attention

Wet- en regelgeving Belastingen Intercompany pricing en multinationale onderneming

Wet- en regelgeving Belastingen Intercompany pricing en multinationale ondernemin

A Man for the Times: Jesus and the Abgar Correspondence in Eusebius of Caesarea’s Ecclesiastical History

Perhaps the most extraordinary story about Jesus to survive from antiquity is one of the least often told. It runs as follows: Towards the end of his life, Jesus's reputation has spread out from Palestine and reached the terminally ill Abgar V (also known as Abgar the Black), toparch of Edessa, the capital city of the kingdom of Osroëne. Abgar writes to Jesus requesting that he visit Edessa and heal him. In return he offers sanctuary from the Jews and shared rule of his city. The story preserves the text of both this letter and Jesus's reply, in which he declines to visit (citing his upcoming engagements in Jerusalem), but promises to send a disciple in his stead. After Jesus's death, the apostle Thomas, moved by divine impulse, sends Thaddaeus, one of the seventy (Luke 10:1–24), to Edessa. Escorted to Abgar's court, Thaddaeus cures him along with one Abdu son of Abdu. The newly converted Abgar gathers his citizens to hear Thaddaeus preach, and the story ends with the Christianization of Abgar's kingdom