The jurisprudence of Catholic canon law is the complex of legal principles and traditions in which canon law operates, while philosophy, theology and the fundamental theory of Catholic canon law are the areas of philosophical, theological and legal research dedicated to providing a theoretical basis for canon law as a legal system and as a true law. There are perhaps half a dozen national Christian legal representation groups in the United States. They all act independently, but in reality, it is a fairly small network of people in which everyone knows everyone. Funding through large religious services is run by a single organization and distributed to others, many of the organizations are led by former or current members of the same Christian legal association, and their key figures meet regularly to co-fund conferences, seminars, debates, etc. At least four of these groups are also located in the same state, Virginia. Examples of legal systems derived from religion are Jewish halakha, Islamic Sharia, Christian canon law (applicable in a broader theological conception in the Church, but different from modern secular constitutional law[3]) and Hindu law. [4] The canon law of the Catholic Church (Latin: jus canonicum)[11] is the system of laws and legal principles created and applied by the hierarchical authorities of the Church to regulate its external organization and government and to direct the activities of Catholics towards the mission of the Church. [12] It was the first modern Western legal system[13] and it is the oldest continuously operating legal system in the West[14] ahead of European common law and civil law traditions. What began with the rules (“canons”) adopted by the apostles at the Council of Jerusalem in the 1st century has evolved into a very complex and original legal system that includes not only the norms of the New Testament, but also some elements of the Hebrew (Old Testament), Roman, Visigothic, Saxon and Celtic legal traditions that span thousands of years of human experience. while the unique traditions of Eastern Catholic canon law govern the 23 particular Eastern Catholic churches sui iuris.
in relation to Jesus Christ or the religion founded by Him; Professes Christianity. The adjective is also used in senses that are further from its original meaning. Thus, a “Christian tribunal” is an ecclesiastical tribunal; A “Christian name” is the one given to a person at baptism in the Christian Church. A name is someone who accepts the teachings and principles of the Christian religion and professes to live according to them. Hale v. Everett 53 N.H. 53, 4 p.m. Rep. 82; State v. Buswell, 40 Neb. 158, 58 N.
W. 728, 24 I R. A. 68. The baptismal name is different from the surname. Stratton v. Foster, 11 Me. 467. It has been said of the bank that a Christian name may consist of a single letter. Wharton.
Lawyers will likely use two groups that they believe should/could/develop biblical jurisprudence. The first is the clergy. This is the group that already does not recognize that God is a God of law and government, that thinks that the whole Bible speaks of Jesus and redemptive theology, and that does not appreciate God`s law as the primary expression of His will. How many seminaries can be named that teach God`s law from a legal point of view? And what incentive is there for the clergy to develop biblical jurisprudence themselves (in their spare time)? I let my case rest. Surely there is nothing wrong with doing good works. But there is nothing about being a lawyer more or less capable of doing a good job than any other profession or profession. Most importantly, there is nothing particularly Christian about doing good works. Pro bono services are a staple of most state bar associations and large law firms, and legal aid clinics are common. If you represent customers like a pagan, but you do it for free, what is Christian about it? Again, there is certainly nothing wrong with any of these programs or activities. Each of them is worth it. However, this does not excuse the obvious shortcomings that everyone has. Legal aid is good and adequate, but what ultimate benefit will be obtained if the representation of the poor and needy by Christian lawyers (in terms of the content of the legal arguments used) is not different from the representation that would be provided by a non-Christian legal aid service? The only difference is that Christian lawyers may be able to represent Christian clients who reject other legal services, reducing the impact of legal aid on people with religious grounds.
Christian legal organizations and the ministries that support them like to think of themselves as fighters against the ACLU. This becomes more evident when you look at their fundraising letters. But this is wishful thinking. The ACLU has a strategy, it has a national advantage in the justice system, and its lawyers know exactly who they are and what their mission is – to change the law. In comparison, Christian lawyers have no idea. God forbids us that a litigant really desires true justice. Justice as in a resolution that applies and corresponds to the legal principles of Lonang. In Presbyterian and Reformed churches, canon law is known as “practice and procedure” or “ecclesiastical order” and includes the laws of the Church that respect its government, discipline, legal practice, and worship. Let`s look at reality.
Over the past 30 years, there have been at least half a dozen efforts to establish a so-called Christian law school in the United States. Some of these efforts never saw the light of day after a long uproar. A school moved across the country. To my knowledge, there are only three law schools that actively apply as a Christian law school. There are many others with different ecclesiastical affiliations, but for the most part, these others emphasize service, ethics, responsibility, pro bono legal services, etc., but not Christian legal education per se. Everyone seems to think that Christian legal education is where everything happens. Students are trained to think biblically. We are raising a new generation of people who will change the culture. We will bring back the law and government for the glory of God. Oh really? This is typically manifested in three types of programs sponsored by Christian legal associations. First (these are not in a specific order), legal aid or legal aid for the poor and needy.
This stems from a Christian sense of duty to be charitable and is usually expressed in helping the poor, widows, orphans and strangers. However, this may be too much to ask people to jump into the fire immediately. So let`s start with something basic and simple. Here are three legal principles that are not adopted by any Christian legal profession today, but if they were, it would change our world: First, the range of issues and types of litigation is far too narrow. Of course, this happens when you are funded by religious ministries, only represent religious clients, and hire religious fundraisers to conduct your legal fundraiser.
