Books: 'Secular canons'

1

A brotherhood of canons serving God: English secular cathedrals in the later Middle Ages. Woodbridge, Suffolk, UK: Boydell Press, 1995.

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2

Chrodegang, Saint, Bishop of Metz, ca. 712-766., ed. The Chrodegang rules: The rules for the common life of the secular clergy from the eighth and ninth centuries. Aldershot, Hants, England: Ashgate Pub., 2005.

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3

Jasper, David. The Sacred and Secular Canon in Romanticism. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230378575.

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4

Der Aufbruch der Säkularinstitute und ihr theologischer Ort: Historisch-systematische Studien. Vallendar-Schönstatt: Patris, 1986.

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5

O'Connell, Mark. The mobility of secular clerics and incardination: Canon 268 # 1. Romae: Edizioni Università della Santa Croce, 2002.

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6

Secular marriage, Christian sacrament. Mystic, Conn: Twenty-Third Publications, 1985.

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7

Jasper, David. The sacred and secular canon in romanticism: Preserving the sacred truths. Houndmills, Basingstoke, Hampshire: Macmillan Press, 1999.

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8

Jasper, David. The sacred and secular canon in romanticism: Preserving the sacred truths. New York: St. Martin's Press, 1998.

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9

Harrison, Sally Elizabeth. Texting in the secular repertory of MS Oxford, Bodleian Library, Canon. Misc. 213. Birmingham: University of Birmingham, 2000.

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10

Kelly, Sean (Sean D.), ed. All things shining: Reading the Western canon to find meaning in a secular age. New York: Free Press, 2011.

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11

Fuenmayor, Amadeo de. L' itinerario giuridico dell'Opus Dei: Storia e difesa di un carisma. Milano: Giuffrè, 1991.

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12

Fuenmayor, Amadeo de. The canonical path of Opus Dei: The history and defense of a charism. Princeton, N.J: Scepter Publishers, 1994.

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13

Las prelaturas personales: Una explicación al alcance de todos. Pamplona: Eunsa, Ediciones Universidad de Navarra, S.A., 2012.

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14

Calabrese, Antonio. Istituti di vita consacrata e società di vita apostolica. 2nd ed. Città del Vaticano: Libreria editrice vaticana, 1997.

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15

Garcia-Serrano, Francisco, ed. The Friars and their Influence in Medieval Spain. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986329.

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The mendicant friars, especially the Dominicans and the Franciscans, made an enormous impact in thirteenth-century Spain influencing almost every aspect of society. In a revolutionary break from the Church’s past, these religious orders were deeply involved in earthly matters while preaching the Gospel to the laity and producing many of the greatest scholars of the time. Furthermore, the friars reshaped the hierarchy of the Church, often taking up significant positions in the episcopate. They were prominent in the establishment of the Inquisition in Aragon and at the same time they played a major part in interfaith relations between Jews, Muslims and Christians. In addition, they were key contributors in the transformation of urban life, becoming an essential part of the fabric of late medieval cities, while influencing policies of monarchs such as James I of Aragon and Ferdinand III of Castile. Their missions in the towns and their educational role, as well as their robust associations with the papacy and the crown, often raised criticism and lead to internal tensions and conflict with other clergymen and secular society. They were to be both widely admired and the subjects of biting literary satire. As this collection demonstrates, the story of medieval Spain cannot possibly be fully told without mention of the critical role of the friars.

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16

1938-, Hite Jordan F., Holland Sharon, Ward Daniel J. 1944-, Canon Law Society of America., and Catholic Church, eds. A Handbook on canons 573-746: Religious institutes, secular institutes, societies of the apostolic life. Collegeville, Minn: Liturgical Press, 1985.

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17

Hite, Jordan. A Handbook on Canons 573-746: Religious Institutes, Secular Institutes, Societies of the Apostolic Life. Health Policy Advisory Center, 1985.

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18

Bertram, Jerome. Chrodegang Rules: The Rules for the Common Life of the Secular Clergy from the Eighth and Ninth Centuries. Critical Texts with Translations and Commentary. Taylor & Francis Group, 2017.

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19

The canonical condition of a member of a secular institute. 1987.

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20

The practice of the evangelical counsels in secular institutes. 1989.

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21

Jasper, David. The Sacred and Secular Canon in Romanticism: Preserving the Sacred Truths (Romanticism in Perspective). Palgrave Macmillan, 1999.

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22

Bulutgil, H. Zeynep. The Origins of Secular Institutions. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197598443.001.0001.

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Why do some countries adopt secular institutions while others do not? The Origins of Secular Institutions offers a theory that combines ideational and organizational mechanisms to understand the origins of institutional secularization. The theory proceeds in two moves. First, it focuses on why political groups with a secularizing political agenda emerge. The argument is that the circulation of Enlightenment literature among the elite and the existence of associations through which the elite could exchange ideas were the main factors that influenced the early emergence of secularizing movements. Second, the theory turns to the conditions under which these movements succeed. The book argues that secularizing political groups have a comparative disadvantage in recruiting grassroots support because, unlike religious actors, they cannot rely on a preexisting institutional structure. Secularizing groups overcome this obstacle if they have time to build a robust organization before religious political movements emerge and if the social landscape includes civic associations that they can utilize. The book supports these arguments by combining statistical analysis of original historical data with comparative historical analysis of countries in Europe (France, Spain, United Kingdom) and the Middle East/North Africa (Turkey, Morocco, and Tunisia). The comparative analysis evaluates the fine-grained empirical implications that follow from the causal story that relate to the timing and sequence of events. Overall, the book contributes to the literatures on political institutions, religion and politics, and state formation by developing and corroborating a novel theory that links the dissemination of ideas and organizational timing to the emergence of secular institutions.

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23

Takyi, Baffour K. Secular Government in Sub-Saharan Africa. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.13.

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This chapter looks at religion in Sub-Saharan Africa (SSA) in the context over a contested “secularization” debate in contemporary societies. The chapter contends that a genuine transformation is underway in many parts of SSA following its independence from European colonial rule. However, these postcolonial advances are yet to significantly affect the belief systems of many Africans. On the contrary, in many SSA countries, there is evidence of an increasing growth in religiosity with its concomitant influence in both the private and public sphere. Also, while it cannot be denied that secular institutions are spreading throughout most of Africa, there is little evidence to suggest that salience of religion in the lives of many Africans. Compared to many parts of the world, religion has yet to move into the private sphere in Africa, and people have not become less religious or less vocal in the public domain.

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24

El Shakry, Hoda. The Literary Qur'an. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286362.001.0001.

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The Literary Qurʾan: Narrative Ethics in the Maghreb mobilizes the Qurʾan’s formal, narrative, and rhetorical qualities, alongside its attendant embodied practices and hermeneutical strategies, to theorize Maghrebi literature. Challenging the canonization of secular modes of reading that occlude religious epistemes, practices, and intertexts, it attends to literature as a site in which the process of entextualization obscures ethical imperatives. To that end, the book engages the classical Arab-Islamic tradition of adab—a concept demarcating the genre of belles lettres, as well as the moral dimensions of personal and social conduct. Reading Islam through its intersecting ethical and epistemological dimensions, it argues that the critical pursuit of knowledge is inseparable from the spiritual cultivation of the self. Foregrounding questions of form and praxis, The Literary Qurʾan stages a series of pairings that invite paratactic readings across texts, languages, and literary canons. Reflecting both critical methodology and argument, it places twentieth-century novels by canonical Francophone writers (Abdelwahab Meddeb, Assia Djebar, Driss Chraïbi) into conversation with lesser-known Arabophone ones (Maḥmūd al-Masʿadī, al-Ṭāhir Waṭṭār, Muḥammad Barrāda). Blending literary and theological methodologies, conceptual vocabularies, and reading practices, the study builds upon an interdisciplinary body of scholarship across literary theory, Islamic and Qurʾanic studies, philosophy, anthropology, and history.

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25

Winroth, Anders, and John C. Wei, eds. The Cambridge History of Medieval Canon Law. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781139177221.

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Canon law touched nearly every aspect of medieval society, including many issues we now think of as purely secular. It regulated marriages, oaths, usury, sorcery, heresy, university life, penance, just war, court procedure, and Christian relations with religious minorities. Canon law also regulated the clergy and the Church, one of the most important institutions in the Middle Ages. This Cambridge History offers a comprehensive survey of canon law, both chronologically and thematically. Written by an international team of scholars, it explores, in non-technical language, how it operated in the daily life of people and in the great political events of the time. The volume demonstrates that medieval canon law holds a unique position in the legal history of Europe. Indeed, the influence of medieval canon law, which was at the forefront of introducing and defining concepts such as 'equity,' 'rationality,' 'office,' and 'positive law,' has been enormous, long-lasting, and remarkably diverse.

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26

Asociaciones canonicas de fieles: Simposio celebrado en Salamanca (28 al 31 de octubre 1986), organizado por la Facultad de Derecho Canonico (Bibliotheca Salmanticensis). Biblioteca de la Caja de Ahorros y M.P. de Salamanca, 1987.

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27

Asociaciones canónicas de fieles: Simposio celebrado en Salamanca (28 al 31 de octubre 1986), organizado por la Facultad de Derecho Canónico. [Salamanca]: Universidad Pontificia de Salamanca, 1987.

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28

Hentschell, Roze. St Paul's Cathedral Precinct in Early Modern Literature and Culture. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848813.001.0001.

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St Paul’s Cathedral Precinct in Early Modern Literature and Culture: Spatial Practices is a study of London’s cathedral, its immediate surroundings, and its everyday users in early modern literary and historical documents and images, with a special emphasis on the late sixteenth and early seventeenth centuries. Hentschell discusses representations of several of the seemingly discrete spaces of the precinct to reveal how these spaces overlap with and inform one another spatially. She argues that specific locations—including the Paul’s nave (also known as Paul’s Walk), Paul’s Cross pulpit, the bookshops of Paul’s Churchyard, the College of the Minor Canons, Paul’s School, the performance space for the Children of Paul’s, and the fabric of the cathedral itself—should be seen as mutually constitutive and in a dynamic, ever-evolving state. To support this argument, she attends closely to the varied uses of the precinct, including the embodied spatial practices of early modern Londoners and visitors, who moved through the precinct, paused to visit its sacred and secular spaces, and/or resided there. This includes the walkers in the nave, sermon-goers, those who shopped for books, the residents of the precinct, the choristers—who were also schoolboys and actors—and those who were devoted to church repairs and renovations. By attending to the interactions between place and people and to the multiple stories these interactions tell—Hentschell attempts to animate St Paul’s and deepen our understanding of the cathedral and precinct in the early modern period.

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29

Reynolds, Roger E. The Collectio Canonum Casinensis Duodecimi Seculi (Codex Terscriptus) (Studies and Texts (Pontifical Inst of Mediaeval Stds)). Pontifical Inst of Medieval, 2001.

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30

Gaffney, Christopher. Priests, religious, and public office in the 1983 Code of canon law. 1990.

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31

A canonical analysis of the personal prelature Opus Dei. 1990.

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32

Bruce, Steve. Defining Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786580.003.0003.

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We cannot explain if we cannot identify what needs explaining. This chapter challenges the idea that religion is particularly difficult to define. It demonstrates that what are often called functional definitions are actually assertions about possible consequences of religious belief and argues for a substantive definition that accords with what most people think of as religion: systems of beliefs, behaviour, and organizations built on the assumption of a divine being or beings with the power of moral judgement. It also considers what we mean by spirituality and by the secular. The links between the secular, secularism, secularity, and secularization are clarified.

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33

1936-, Reynolds Roger E., Montecassino (Monastery), and Pontifical Institute of Mediaeval Studies., eds. The Collectio canonum Casinensis duodecimi seculi (Codex terscriptus): A derivative of the South-Italian Collection in five books : an implicit edition with introductory study. Toronto: Pontifical Institute of Mediaeval Studies, 2001.

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34

Juris canonici theoria et praxis: Ad forum tam sacramentale, quam contentiosum, tum ecclesiasticum, tum seculare : opus exactum non solum ad normam juris communis & romani, sed etiam juris francici. Lugduni: Sumptibus Petri Borde, Joannis, & Petri Arnaud, 1987.

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35

Broyde, Michael J. The Case against Religious Arbitration. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190640286.003.0010.

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This chapter is a review of the basic arguments against religious arbitration. “One Law for One People” argues that allowing any private law is bad. A second argument is that religious arbitration produces substantive injustice, and a related argument is that religious arbitration produces procedural injustices. Some argue that religious arbitration is often coercive and is used to entrench unjust power relations in religious communities, and others modify that to claim that religious arbitration cannot be adequately policed or regulated in liberal societies committed to religious freedom. Related to this is the claim that secular enforcement of religious arbitration violates disputants’ rights to freedom of religion and maybe even that secular recognition of religious arbitration promotes isolation and non-integration among religious communities.

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36

Korpiola, Mia. Customary Law and the Influence of the Ius Commune in High and Late Medieval East Central Europe. Edited by Heikki Pihlajamäki, Markus D. Dubber, and Mark Godfrey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198785521.013.50.

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Secular law remained largely customary and uncodified in east central Europe. While much of south-eastern Europe had remained Christian ever since Roman times, most of east central Europe was Christianized during the high Middle Ages. The Baltic region came later, Lithuania only being converted after 1387. South-eastern Europe was influenced first by Byzantine and then Italian law. In much of east central Europe secular law was based on Slavic customs, later influenced by canon law and German law. The Sachsenspiegel, Schwabenspiegel, and German town law spread to the whole region alongside the German colonization of east central Europe. Towns functioned as conduits of German and learned law. Certain territorial rulers actively promoted Roman law and (partial) codification, while the local nobility preferred uncodified customary law. In addition to foreign university studies, the fourteenth-century universities of Prague and Krakow, cathedral chapters, and notaries helped disseminate the ius commune into the region.

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37

Gunn, Steven. The pursuit of justice. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199659838.003.0004.

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The new men were essential agents of Henry’s judicial policy and of its continuation under Cardinal Wolsey. They were active at the centre in the council courts and in the counties as justices of the peace and sheriffs. They arbitrated many disputes, kept prisons, and punished others who kept prisons laxly. They were engaged in disputes between ecclesiastical and secular jurisdiction, sometimes as peacemakers but often as promoters of the common law against the canon law. They implemented social and environmental policies over drainage, enclosure, vagrancy, and military recruitment.

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38

Reader, Ian. 1. Pilgrimage around the world. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780198718222.003.0001.

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Pilgrimage is a global human phenomenon spanning cultures, religions, and continents. Some pilgrimage centres attract millions of pilgrims each year creating an important ‘spiritual tourism’ industry. ‘Pilgrimage around the world’ shows that some sites are not faith-specific; Jerusalem has great significance in Judaism, Christianity, and Islam, and is a site of pilgrimage for all three. Not all pilgrimage places are internationally significant, however—many are essentially local in nature and involve replications of more famed and distant ones, allowing people who cannot travel far to simulate the pilgrimage. The detail of pilgrimage practices may differ across religious traditions and countries, but there is much common ground, even with ‘secular’ pilgrimages.

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39

Zuckerman, Phil, and John R. Shook, eds. The Oxford Handbook of Secularism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.001.0001.

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The Oxford Companion to Secularism provides a timely overview of the new multidisciplinary field of secular studies. This field involves philosophy, the humanities, intellectual history, political theory, law, international studies, sociology, psychology, anthropology, education, religious studies, and additional disciplines, all showing an increasing interest in the multifaceted phenomenon known as secularism. Conflicts and debates around the world more and more frequently involve secularism. National borders and traditional religions cannot keep people in tidy boxes anymore, as political struggles, doctrinal divergences, and demographic trends are sweeping across regions and entire continents. Simultaneously, there is a resurgence of religious participation in the politics of many countries. How might these diverse phenomena be interrelated, and better understood? As the history of the term “secularism” shows, it has long been entangled with many related issues, such as unorthodoxy, blasphemy, apostasy, irreligion, religious criticism, agnosticism, atheism, naturalism, earth-centered -isms, humanism (and trans- and posthumanisms), rationalism, skepticism, scientism, modernism, human rights causes, liberalism, and various kinds of church–state separation all around the world. Secularism’s relevance also continues to grow due to the dramatic rise of irreligion and secularity in most regions of the world. These trends are leading more and more scholars from a variety of disciplines to investigate secular life and culture in all its varied forms.

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40

More, Alison. The Western Schism, Observant Reform, and Institutionalization. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807698.003.0004.

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Despite the regularization that occurred in the fourteenth century, communities of pious women who engaged with the secular world continued to flourish throughout Europe. While canon law still regarded these communities as laywomen, the regularizing efforts of those responsible for their cura meant that they were now enclosed, wore recognizable habits, and professed approved religious rules. As a result, these women were now virtually indistinguishable from traditional female monastics. This chapter explores the changes in the informal association of non-monastic houses with recognized religious orders from the end of the fourteenth century. As with much of the religious landscape at this time, this change was to be affected by both the Observant Reform movement and the Western Schism. In particular, this chapter looks at the continued influence of John XXIII’s Personas vacantes on communities of women in Flanders, Northern France, and Scotland.

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41

Lifshitz, Felice. The Vicissitudes of Political Identity: Historical Narrative in the Barbarian Successor States of Western Europe. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199236428.003.0019.

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This chapter explains how national histories, ‘intended to explain at length the legitimacy of a present secular power’, certainly abounded in Western Europe during the eleventh and twelfth centuries. However, neither that eventual ubiquity, nor the mirage of genealogical continuity from the barbarian successor states in Western Europe to the modern nation states of Western Europe, should distort one's view of the immediate post-Roman centuries. There was a continuous tradition of universal histories (often in chronicle format) witnessing a perception of the past as springing from the beginning of the world, including all human time, painted on a worldwide canvas, and embracing one's own history. But the perception of the past as the story of a single, barbarian led, post-Roman state was a rarity.

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42

Lafont, Cristina. Religion in the Public Sphere. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.17.

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The priority of public reasons is a necessary component of any plausible account of the legitimacy of the institutions of constitutional democracy. This chapter analyzes the main features of the alternative conception of constitutional democracy that liberal critics endorse. This analysis shows that, in the absence of some version of the priority of public reasons, these critics cannot give a plausible account of the legitimacy of some of the institutions that their own conception relies upon. It then sketches the contours of a conception of the priority of public reasons that more accurately expresses what is at stake. By applying a more realistic and less restrictive interpretation of the priority of public reasons, religious and secular citizens can equally endorse the institutions of constitutional democracy.

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43

Böckenförde, Ernst-Wolfgang. Religion, Law, and Democracy. Edited by Mirjam Künkler and Tine Stein. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818632.001.0001.

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This is the first representative edition in English of Ernst-Wolfgang Böckenförde’s writings on religion, law, and democracy. As a historian, legal scholar, and former judge on Germany’s Federal Constitutional Court, Böckenförde (1930–2019) has shaped legal and political discourse in twentieth-century Germany like few others. Doing so, he combined three normative orientations writings as a political liberal, as a social democrat, and as a Catholic. The included articles discuss the place of religion in modern democracy, the role of the Catholic Church in the Nazi seizure of power in 1933, the Copernican revolution of Vatican II in embracing religious freedom and accepting the modern secular state, the history of the concept of freedom of conscience, the relation of religion and state in Hegel’s writings, democratic models of secularism, theological reflections on the character of secular law, models of political theology, the need for canon law reform, and bioethical issues, such as the regulation of abortion, genetic screening, and in vitro fertilization in light of the constitutional principle of human dignity. This is the second of two volumes, of which the first, published in 2017, brought together articles in constitutional and political theory. Beside fifteen articles, the volume contains excerpts of the biographical interview that historian and legal scholar Dieter Gosewinkel conducted with Böckenförde in 2009/2010. Introductions and annotations by the editors accompany the text throughout, providing background explanations on the context of German and European politics and history. A comprehensive list of Ernst-Wolfgang Böckenförde’s publications is included in an appendix.

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44

Vallier, Kevin, and Michael Weber. Contempt, Futility, and Exemption. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190666187.003.0005.

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Exemptions from laws of general application are sometimes granted on the basis of an individual’s unwillingness to comply with the law. Most such volitional exemptions involve a conflict between the law and the demands of an individual’s religious or secular moral convictions. I argue here that a limited number of volitional exemptions can be justified on the basis of a futility principle. When otherwise morally permissible penalties for violating the law cannot be expected to induce the compliance of an intransigent minority, the penalties are futile, and the state has some principled reason to exempt the minority from the law’s requirements. Since the futility principle only applies to some cases of conscientious objection, it differs in important ways from justifications grounded in a general entitlement to religious or moral exemptions.

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45

Bogdanovic, Jelena. The Framing of Sacred Space. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190465186.001.0001.

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The Framing of Sacred Space offers the first topical study of canopies as essential spatial and symbolic units in Byzantine-rite churches. Centrally planned columnar structures—typically comprising four columns and a roof—canopies had a critical role in the modular and additive processes of church design, from actual church furnishings in the shape of a canopy, to the church’s structural core defined by four columns and a dome. As architectonic objects of basic structural and design integrity, canopies integrate an archetypical image of architecture and provide means for an innovative understanding of the materialization of the idea of the Byzantine church and its multifocal spatial presence. The book considers both the material and conceptual framing of sacred space and explains how the canopy bridges the physical and transcendental realms. As a crucial element of church design in the Byzantine world, a world that gradually abandoned the basilica as a typical building of Roman imperial secular architecture, the canopy carried tectonic and theological meanings and, through vaulted, canopied bays and recognizable Byzantine domed churches, established organic architectural, symbolic, and sacred ties between the Old and New Covenants. In such an overarching context, the canopy becomes an architectural parti, a vital concept and dynamic design principle that carries the essence of the Byzantine church. The Framing of Sacred Space highlights significant factors in understanding canopies through specific architectural settings and the Byzantine concepts of space, thus also contributing to larger debates about the creation of sacred space and related architectural “taxonomy.”

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46

Schmoeckel, Mathias. Holy Roman Empire of the German Nation. Edited by Heikki Pihlajamäki, Markus D. Dubber, and Mark Godfrey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198785521.013.18.

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‘The Holy Roman Empire of the German Nation’ cannot easily be explained in the terms of modern states. Deriving its authority from ancient history, it still upheld the aspiration to represent Christian society in secular affairs. Modern notions can hardly describe the structure and the ambition of the empire. The official denomination refers to essential features, which are used here as the fundamental descriptions. Like the four ‘notae’ of the Church in the tradition of the Nicaean creed, these terms may give access to an understanding of the mission and principle errands of the empire. The ‘empire’, therefore, assumes superiority over all other territories. It is ‘holy’ because it protects the one and only Church and ‘Roman’ due to its origin and its aspirations. Furthermore, ‘German nation’ indicates the slow integration into the system of European states.

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47

Balboni, Michael J., and Tracy A. Balboni. Toward a Theology of Medicine. Edited by Michael J. Balboni and Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0009.

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This chapter highlights how within Western medicine’s partnership with the Abrahamic traditions, there were three foundational values informing why and how medicine should be practiced in caring for the sick: (1) the human body cannot be treated apart from the soul, (2) hospitality is the foundational motive driving clinicians and hospitals, and (3) medicine is a divine gift. The Abrahamic traditions imbued into medicine these understandings, justifying medicine’s proper use based on theological grounds. This theology is most clearly embedded in early encounters with Hippocratic medicine, which pushed Jewish and Christian thinkers to articulate perspectives that have penetrated these traditions from that time onward. As part of the larger argument of the book, it highlights how the Abrahamic traditions approached illness and medicine in order to better contextualize subsequent chapters that compare these traditional Western religious values to secular medicine.

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48

Rennie, Kriston R. Freedom and protection. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526127723.001.0001.

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This book examines the history of monastic exemption in France. It maps an institutional story of monastic freedom and protection, which is deeply rooted in the religious, political, social, and legal culture of the early Middle Ages. Traversing many geo-political boundaries and fields of historical specialisation, this book evaluates the nature and extent of papal involvement in French monasteries between the sixth and eleventh centuries. Defining the meaning and value of exemption to medieval contemporaries during this era, it demonstrates how the papacy’s commitment, cooperation, and intervention transformed existing ecclesiastical and political structures. Charting the elaboration of monastic exemption privileges from a marginalised to centralised practice, this book asks why so many French monasteries were seeking exemption privileges directly from Rome; what significance they held for monks, bishops, secular rulers, and popes; how and why this practice developed throughout the early Middle Ages; and, ultimately, what impact monastic exemption had on the emerging identity of papal authority, the growth of early monasticism, Frankish politics and governance, church reform, and canon law.

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Dyzenhaus, David. The Concept of the Rule-of-Law State in Carl Schmitt’s Verfassungslehre. Edited by Jens Meierhenrich and Oliver Simons. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199916931.013.019.

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Abstract:

This chapter focuses on Schmitt’s critique of the rule of law in his Constitutional Theory. Schmitt argues that liberalism, which once tied the rule of law to the protection of individual liberty, has deteriorated into an account in which any valid law is considered legitimate just because it is valid. This critique is driven by Schmitt’s conception of politics, and, as his oral argument in a crucial constitutional case of 1932 illustrates, his position affirms that law cannot be more than a mere instrument of political power and that it can stabilize politics only if the political power is exercised to bring about a substantive homogeneity in the population subject to the law. In conclusion, it is suggested that Schmitt points to genuine weaknesses in the liberal tradition that require an elaboration of a secular conception of authority in which principles of legality play a central role.

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Cohen, Richard I., ed. Sylvia Barack Fishman (ed.), Love, Marriage, and Jewish Families: Paradoxes of a Social Revolution. Waltham: Brandeis University Press, 2015. 340 pp. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190912628.003.0043.

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Abstract:

This chapter reviews the book Love, Marriage, and Jewish Families: Paradoxes of a Social Revolution (2015), edited by Sylvia Barack Fishman. Love, Marriage, and Jewish Families deals with topics that intersect Jewishness, religion, nationality, gender and sexual identities, and life course perspectives. It shows that Jewishness cannot be understood without intersectional analysis of its national and cultural context (illustrated by the United States and Israel), religious context, its temporal context, and its life course context. Fishman explores the ways in which the U.S. and Israeli contexts are significantly different with regard to Jewish families and family orientations; how childrearing among gay and lesbian couples entails different challenges than among heterosexual couples; the added dimension to combining work and family in the case of religiously observant families; and how the overwhelmingly secular outside society can serve to empower haredi women in a shift toward egalitarianism.

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Books on the topic 'Secular canons'

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