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.

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.

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.

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.

Chief Justice John Marshall argued that a constitution "requires that only its great outlines should be marked [and] its important objects designated." Ours is "intended to endure for ages to come, and consequently, to be adapted to the various crises of human affairs." In recent years, Marshall's great truths have been challenged by proponents of originalism and strict construction. Such legal thinkers as Supreme Court Justice Antonin Scalia argue that the Constitution must be construed and applied as it was when the Framers wrote it. In Keeping Faith with the Constitution, three legal authorities make the case for Marshall's vision. They describe their approach as "constitutional fidelity"--not to how the Framers would have applied the Constitution, but to the text and principles of the Constitution itself. The original understanding of the text is one source of interpretation, but not the only one; to preserve the meaning and authority of the document, to keep it vital, applications of the Constitution must be shaped by precedent, historical experience, practical consequence, and societal change. The authors range across the history of constitutional interpretation to show how this approach has been the source of our greatest advances, from Brown v. Board of Education to the New Deal, from the Miranda decision to the expansion of women's rights. They delve into the complexities of voting rights, the malapportionment of legislative districts, speech freedoms, civil liberties and the War on Terror, and the evolution of checks and balances. The Constitution's framers could never have imagined DNA, global warming, or even women's equality. Yet these and many more realities shape our lives and outlook. Our Constitution will remain vital into our changing future, the authors write, if judges remain true to this rich tradition of adaptation and fidelity.

This book considers the rarely studied but pervasive concepts of doubt that medieval Muslim jurists used to resolve problematic criminal cases.

"The growing presence in Western society of non-mainstream faiths and spiritual practices poses a dilemma for the law. If a fortune teller promises to tell the future in exchange for cash, and both parties believe in the process, has a fraud been committed? Should someone with a potpourri of New Age beliefs be accorded the same legal protection as a devout Catholic? Building on a thorough history of the legal regulation of fortune-telling laws in four countries, "Faith or Fraud" examines the impact of people who identify as "spiritual but not religious" on the future legal understanding of religious freedom. Traditional legal notions of religious freedom have been conceived and articulated in the context of monotheistic, organized religions that impose moral constraints on adherents. Jeremy Patrick examines how the law needs to adapt to a contemporary spirituality in which individuals select concepts drawn from multiple religions, philosophies, and folklore to develop their own idiosyncratic belief systems. "Faith or Fraud" exposes the law's failure to recognize individual spirituality as part of modern religious practice, concluding that the legal conception of religious freedom has not evolved to keep pace with religion itself."--