The relationship between religion and the law is a hot-button topic in America, with the courts, Congress, journalists, and others engaging in animated debates on what influence, if any, the former should have on the latter. Many of these discussions are dominated by the legal perspective, which views religion as a threat to the law; it is rare to hear how various religions in America view American law, even though most religions have distinct views on law. In Faith and Law, legal scholars from sixteen different religious traditions contend that religious discourse has an important function in the making, practice, and adjudication of American law, not least because our laws rest upon a framework of religious values. The book includes faiths that have traditionally had an impact on American law, as well as new immigrant faiths that are likely to have a growing influence. Each contributor describes how his or her tradition views law and addresses one legal issue from that perspective. Topics include abortion, gay rights, euthanasia, immigrant rights, and blasphemy and free speech.
This book argues that despite the tensions existing in all societies between religious faith and legal order, they inevitably interact. In the course of his discussion Berman traces the history of Western law, exposes the fallacies of law theories that fail to take religion into account, examines key theological, prophetic, and educational themes, and looks at the role of religion in the Soviet and post-Soviet state.
Paul writes that we are justified by faith apart from 'works of the law', a disputed term that represents a fault line between 'old' and 'new' perspectives on Paul. Was the Apostle reacting against the Jews' good works done to earn salvation, or the Mosaic Law's practices that identified the Jewish people? Matthew J. Thomas examines how Paul's second century readers understood these points in conflict, how they relate to 'old' and 'new' perspectives, and what their collective witness suggests about the Apostle's own meaning. Surprisingly, these early witnesses align closely with the 'new' perspective, though their reasoning often differs from both viewpoints. They suggest that Paul opposes these works neither due to moralism, nor primarily for experiential or social reasons, but because the promised new law and covenant, which are transformative and universal in scope, have come in Christ.
Is the Mosaic covenant in some sense a republication of the covenant of works? What is the nature of its demand for obedience, since sinful man is unable to obey as God requires? How in turn was the law to drive Israel to Jesus? This book explores these issues pertaining to the doctrine of republication--once a staple in Reformed theology--a doctrine with far-reaching implications for Paul's theology, our relationship to Old Testament law, justification, and more.
The relationship between religion and the law is a hot-button topic in America, with the courts, Congress, journalists, and others engaging in animated debates on what influence, if any, the former should have on the latter. Many of these discussions are dominated by the legal perspective, which views religion as a threat to the law; it is rare to hear how various religions in America view American law, even though most religions have distinct views on law. In Faith and Law, legal scholars from sixteen different religious traditions contend that religious discourse has an important function in the making, practice, and adjudication of American law, not least because our laws rest upon a framework of religious values. The book includes faiths that have traditionally had an impact on American law, as well as new immigrant faiths that are likely to have a growing influence. Each contributor describes how his or her tradition views law and addresses one legal issue from that perspective. Topics include abortion, gay rights, euthanasia, immigrant rights, and blasphemy and free speech.
BEING A CHRISTIAN LAWYER IS POSSIBLE, BUT NOT EASY. Law professor Michael Schutt believes that Christians belong in the legal profession and should regard it as a sacred calling. Schutt offers this book as a vital resource for reconceiving the theoretical foundations of law and gives practical guidance for maintaining integrity within a challenging profession. A hopeful and practical book for law students and those serving in the legal profession.
In Promise, Law, Faith, T. David Gordon argues that Paul uses “promise/ἐπαγγελία,” “law/νόµος,” and “faith/πίστις” in Galatians to denote three covenant-administrations by synecdoche (a figure of speech in which a part is made to represent the whole or vice versa), and that he chose each synecdoche because it characterized the distinctive (but not exclusive) feature of that covenant. For instance, Gordon argues, the Abrahamic covenant was characterized by three remarkable promises made to an aging couple (to have numerous descendants, who would inherit a large, arable land, and the “Seed” of whom would one day bless all the nations of the world); the Sinai covenant was characterized by the many laws given (both originally at Sinai and later in the remainder of the Mosaic corpus); and the New Covenant is characterized by faith in the dying and rising of Christ. As Gordon’s subtitle suggests, he believes that both the “dominant Protestant approach” to Galatians and the New Perspectives on Paul approach fail to appreciate that Paul’s reasoning in Galatians is covenant-historical (this is what Gordon calls perhaps a “Third Perspective on Paul”). In Galatians, Paul is not arguing that one covenant is good and the other bad; rather, he is arguing that the Sinai covenant was only a temporary covenant-administration between the promissory Abrahamic covenant and its ultimate fulfilment in the New Covenant in Jesus. For a specific time, the Sinai covenant isolated the Israelites from the nations to preserve the memory of the Abrahamic promises and to preserve the integrity of his “seed/Seed,” through whom one day the same nations would one day be richly blessed. But once that Seed arrived in Jesus, providing the “grace of repentance” to the Gentiles, it was no longer necessary or proper to segregate them from the descendants of Abraham. Paul’s argument in Galatians is therefore covenant-historical; he corrects misbehaviors (that is, requiring observance of the Mosaic Law) associated with the New Covenant by describing the relation of that New Covenant to the two covenants instituted before it—the Abrahamic and the Sinaitic—hence the covenants of promise, law, and faith. Effectively, Paul argues that the New Covenant is a covenant in its own right that displaces the temporary, Christ-anticipating, Israel-threatening, and Gentile-excluding Sinai covenant.
Have you ever felt like you were from the wrong side of the spiritual tracks? You see people on Sundays, heading to church, impeccably dressed and coiffed. Their lives seem perfect. These people seem so different from you. Perhaps you think that you aren't good enough for God. Your life's road has been paved with all kinds of potholes, and you've wrecked the car a number of times. Christianity seems like a country club and you aren't a member. You know that there is a God, somewhere. You observe the world around you and know that it can't all be explained by random biological processes. But the religious structure created by modern day Christianity has impeded your search. Christians explain all of it with Christianspeak, the strange terminology that only Christians can understand. The Reasonable Person- Due Process of Law, Logic and Faith was written for people who have that spiritual itch—the feeling deep in your hearts that there must be something more. The author, Steven Sedberry, examines the claims of Christianity using many of the same analytical tools used in law practice. In The Reasonable Person, he demystifies Christian jargon, and provides a step-by-step guide to the logic behind and practice of Christian faith. The good news is that you are good enough for God. This book will help you to understand why.
This book explores the use of the doctrine of good faith in the common law when interpreting contracts and resolving disputes. This doctrine is well-accepted in civil law, is reflected in international commercial law, and is a fundamental aspect of private law in the USA. However, its use in the UK is extremely limited. Inconsistent application has given rise to confusion and uncertainty. This apparent antipathy is somewhat hard to fathom, given its previous widespread acceptance in English law. The book explains in depth the history of good faith in English law, and clarifies its current status in English, Australian and international law. It explores the relationship between good faith within contractual relations and the neighbour principle in tort law, and notes the workability of good faith in the commercial context of insurance. This will be welcomed by contract lawyers in both common law and civil law jurisdictions. A subsequent volume will explore how acceptance of good faith in the law might lead to a re-interpretation of existing contract law doctrine.
The author does not aim to defend Luther's and Calvin's reading of Galatians against modern biblical scholarship but to read and hear them in their own contexts. He grapples with major theological themes underlying their approach: law and gospel, active and passive righteousness, faith alone yet not alone, attribution of contraries between Christ and the justified saints, human love and God's love, Christ as gift and example, the creative power of God's word, union with Christ, the economic action of the Son, the role of Holy Spirit in the justified life, faith in Christ and the faith of Christ, the uses of the law, true identity as God's gift, flesh and Spirit, and radical discontinuity of the old existence and the re-creation of the new. Readers will learn from the Reformers how they apply a text or theological theme homiletically in a pastoral context and appreciate how their understanding of the gospel can spiritually nurture the life of faith.
