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False Oaths: The Silent Alliance between Church and Heretics in England, c.1400-c.1530Raskin, Sarah January 2016 (has links)
This dissertation re-examines trials for heresy in England from 1382, which saw the first major action directed at the Wycliffite heresy in Oxford, and the early Reformation period, with an emphasis on abjurations, the oaths renouncing heretical beliefs that suspects were required to swear after their interrogations were concluded. It draws a direct link between the customs that developed around the ceremony of abjuration and the exceptionally low rate of execution for “relapsed” and “obstinate” heretics in England, compared to other major European anti-heresy campaigns of the period. Several cases are analyzed in which heretics who should have been executed, according to the letter and intention of canon law on the subject, were permitted to abjure, sometimes repeatedly. Cases that ended in execution despite intense efforts by the presiding bishop to obtain a similarly law-bending abjuration are also discussed. These cases are situated within explorations of the constitutions governing heresy trials, contrasting their use of apparently standard legal terminologies with more aggressive continental inquisitors, as well as the theology and cultural standing of oaths within both Wycliffism and the broader Late Medieval and Early Modern world. This dissertation will trace how Lollard heretics gradually accepted the necessity of false abjuration as one of a number of measures to preserve their lives and their movement, and how early adopters using coded writing carefully persuaded their co-religionists of this necessity. Furthermore, it will argue that the bishops who conducted the trial system deliberately constructed it to encourage this type of perjury, even suppressing attempts to alter heretics’ actual convictions, for the sake of social order and stability.
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The relationship of the Amīr al-Ḥakam I with the Mālikī fuqahāʼ in al-Andalus, 796-822.Anderson, Margaret E. January 1965 (has links)
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. [...]
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John of Salisbury and lawEsser, Maxine Kristy January 2017 (has links)
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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The relationship of the Amīr al-Ḥakam I with the Mālikī fuqahāʼ in al-Andalus, 796-822.Anderson, Margaret E. January 1965 (has links)
No description available.
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The law in the theologies of Wingren and Reuther : a comparative studyHess, Nancy Anne Olson 11 1900 (has links)
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)
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The law in the theologies of Wingren and Reuther : a comparative studyHess, Nancy Anne Olson 11 1900 (has links)
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)
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