At the close of the eighth century the third of the Umawi amirs ascended the throne of al-Andalus to be greeted immediately by a rebellion in one of his major towns. This set the stage for a reign which was filled with rebellion and unrest. The border Marches revolted as their governors sought to make themselves independent, a mob of his subjects stormed his palace in Cordoba and almost succeeded in capturing it, he was jeered at when he walked through the streets of Cordoba to the mosque, and at one point he uncovered a plot involving some of the leading scholars in the country to depose him and replace him with his cousin. [...]

The aim of this thesis is to consider the knowledge and use of law by John of Salisbury, evaluating what he thought law should be, whence it originated and how it related to aspects of society, for example the institutions of the monarch and the church. For this purpose, the main evidence used will be Historia Pontificalis, Policraticus and the large corpus of letters. Chapter One is entitled Types of Law and gives an outline of the main types of law as John saw them. Chapter Two is entitled Canon Law. This chapter is devoted entirely to the study of John's knowledge and use of canon law. In this chapter, consideration will be made to what canon law John appears to have known and how John used this knowledge within his written work. Chapter Three, entitled King and Law, focuses upon John of Salisbury's opinion of the relationship between the monarch and the law. Chapter Four, Theory of Law: Church and King considers John's ideas on the relationship between church and monarch. Attention will also be paid to how he conveyed his ideas during the papal schism and the Becket dispute as well as John's ideas on judges. Chapter Five is entitled Law in Practice: Church and King, whereby analysis will be made of how John sees the monarch's involvement in issues such as church elections.

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This thesis is a comparative study of the concept and role of the law in the theologies of Rosemary Radford Ruether and Gustaf Wingren. The analysis of their theologies shows that Wingren uses the law as a formal theological category and Ruether does not. The absence of the law in Ruether's theology has implication for theological ethics. For Wingren the law has two uses. The first use, the so called political use, is that which compels and coerces ethical behavior in the human. The first use of the law is used to insure that all humans receive the fullness of life that God intends for all of creation. The second use of the law, the so called spiritual use, accuses the human when he/she does not meet the demands of the law. When the conscience is accused the human is prepared to hear the gospel. For Wingren, the gospel is what gives the human a new will to live by freeing the human from the burden and condemnation of the law. The law and the gospel serve each other but have distinct functions. The law demands ethical behavior and the gospel gives salvation. According to Wingren, the source of ethical behavior is located in the doctrine of creation not in the doctrine of the revelation of God through Jesus Christ; thus preserving the notion that the gift of grace is not earned by good works but is given freely. For Ruether, appropriate ethical behavior is revealed to humans through paradigmatic individuals who denounce systems of oppression and announce God's intent for creation, namely, liberation. Jesus is one such paradigmatic individual who both denounces oppression and announces the kingdom of God. Jesus both demands justice in relationships and offers liberation. The gospel message of Jesus, in effect, collapses the law and the gospel into one entity. The follower of Jesus hears that salvation is dependent upon appropriate ethical behavior thereby nullifying the notion that grace is an unearned gift. The thesis concludes with a constructive statement which develops a feminist theology based on Wingren's concept of the law / Biblical and Ancient Studies / D. Th. (Systematic Theology)

This thesis is a comparative study of the concept and role of the law in the theologies of Rosemary Radford Ruether and Gustaf Wingren. The analysis of their theologies shows that Wingren uses the law as a formal theological category and Ruether does not. The absence of the law in Ruether's theology has implication for theological ethics. For Wingren the law has two uses. The first use, the so called political use, is that which compels and coerces ethical behavior in the human. The first use of the law is used to insure that all humans receive the fullness of life that God intends for all of creation. The second use of the law, the so called spiritual use, accuses the human when he/she does not meet the demands of the law. When the conscience is accused the human is prepared to hear the gospel. For Wingren, the gospel is what gives the human a new will to live by freeing the human from the burden and condemnation of the law. The law and the gospel serve each other but have distinct functions. The law demands ethical behavior and the gospel gives salvation. According to Wingren, the source of ethical behavior is located in the doctrine of creation not in the doctrine of the revelation of God through Jesus Christ; thus preserving the notion that the gift of grace is not earned by good works but is given freely. For Ruether, appropriate ethical behavior is revealed to humans through paradigmatic individuals who denounce systems of oppression and announce God's intent for creation, namely, liberation. Jesus is one such paradigmatic individual who both denounces oppression and announces the kingdom of God. Jesus both demands justice in relationships and offers liberation. The gospel message of Jesus, in effect, collapses the law and the gospel into one entity. The follower of Jesus hears that salvation is dependent upon appropriate ethical behavior thereby nullifying the notion that grace is an unearned gift. The thesis concludes with a constructive statement which develops a feminist theology based on Wingren's concept of the law / Biblical and Ancient Studies / D. Th. (Systematic Theology)