The common law began as England's national system of adjudication for correcting wrongs, protecting rights, and enforcing due administration of government in the Royal courts. Its origins can be traced back to 11th century England, and was soon exported to the rest of Britain and ultimately to the far-flung reaches of the British Empire. The common law has therefore enjoyed nearly a thousand years of development and elaboration, in many lands, influenced by but separate from the systems of continental Europe, with its own distinctive procedures of pleading, fact-finding, and remedies. It developed laws that govern much of today's world of trade, business, and finance; it defended ideas of personal liberty and equality before the law; and it helped establish principles of constitutional, legally-limited government, and administration. Thus the common law provides an original and crucial strand in the history of social organization, politics, and culture around the world. In this Very Short Introduction Joseph Getzler explains the evolution of the common law. The main institutions of the common law are described - courts, procedures, judges and juries, and means of reporting, analysing, and learning the law; and the main categories of common-law rights and duties are delineated - property, contract, and tort, equitable claims, unjust enrichment, crime, constitutional and public law, and civil liberties.
Water resources were central to England's precocious economic development in the thirteenth and sixteenth centuries, and then again in the industrial, transport, and urban revolutions of the late eighteenth and early nineteenth centuries. Each of these periods saw a great deal of legal conflict over water rights, often between domestic, agricultural, and manufacturing interests competing for access to flowing water. From 1750 the common-law courts developed a large but unstable body of legal doctrine, specifying strong property rights in flowing water attached to riparian possession, and also limited rights to surface and underground waters. The new water doctrines were built from older concepts of common goods and the natural rights of ownership, deriving from Roman and Civilian law, together with the English sources of Bracton and Blackstone. Water law is one of the most Romanesque parts of English law, demonstrating the extent to which Common and Civilian law have commingled. Water law stands as a refutation of the still-common belief that English and European law parted ways irreversibly in the twelfth century. Getzler also describes the economic as well as the legal history of water use from early times, and examines the classical problem of the relationship between law and economic development. He suggests that water law was shaped both by the impact of technological innovations and by economic ideology, but above all by legalism.
This book is a myth for our time. It is a story, not in that it has a plot, but rather that it grows as it goes on. It consists of 72 interwoven chapters, which can be read independently, but together name the collective experience of life in the present age. Each chapter addresses a current personal, cultural, or spiritual topic, and each word participates meaningfully in the development of these ideas. At the beginning of October 2019, I had an urge to sit down and begin speaking. This book is a record of all that I said over the course of the following 40 days. I offer here the result of that work. Anyone who wishes to contact me may do so at heller.joshua.98@gmail.com. I warmly welcome any curiosity or conversation.
Water resources were central to England's precocious economic development in the thirteenth and sixteenth centuries, and then again in the industrial, transport, and urban revolutions of the late eighteenth and early nineteenth centuries. Each of these periods saw a great deal of legal conflict over water rights, often between domestic, agricultural, and manufacturing interests competing for access to flowing water. From 1750 the common-law courts developed a large but unstable body of legal doctrine, specifying strong property rights in flowing water attached to riparian possession, and also limited rights to surface and underground waters. The new water doctrines were built from older concepts of common goods and the natural rights of ownership, deriving from Roman and Civilian law, together with the English sources of Bracton and Blackstone. Water law is one of the most Romanesque parts of English law, demonstrating the extent to which Common and Civilian law have commingled. Water law stands as a refutation of the still-common belief that English and European law parted ways irreversibly in the twelfth century. Getzler also describes the economic as well as the legal history of water use from early times, and examines the classical problem of the relationship between law and economic development. He suggests that water law was shaped both by the impact of technological innovations and by economic ideology, but above all by legalism.
This keepsake edition of Joshua was taken from the King James translation of the Bible. The King James Translation is a masterwork of style, and the most important book in the English language, it has been the driving force in shaping the English-speaking world for hundreds of years. The Book of Joshua is the story of Israel from the conquest of Canaan to the Babylonian exile. It tells of the campaigns of the Israelites in central, southern and northern Canaan, the destruction of their enemies, and the division of the land among the Twelve Tribes, framed by speeches, the first by God commanding the conquest of the land, and, the second by Joshua warning of the need for faithful observance of the Law as revealed to Moses.
When the trumpets sounded, the people shouted, and at the sound of the trumpet, when the people gave a loud shout, the wall collapsed; so every man charged straight in, and they took the city." The Book of Joshua (Hebrew: 'Sefer Y'hoshua') is the sixth book in the Hebrew Bible and the Christian Old Testament. Its 24 chapters tell of the entry of the Israelites into Canaan, their conquest and division of the land under the leadership of Joshua, and of serving God in the land. 'Joshua' forms part of the biblical account of the emergence of Israel which begins with the exodus of the Israelites from slavery in Egypt, continues with the book of Joshua, and culminates in the Judges with the conquest and settlement of the land. The book is in two roughly equal parts. The first part depicts the campaigns of the Israelites in central, southern and northern Canaan, as well as the destruction of their enemies. The second part details the division of the conquered land among the twelve tribes. The two parts are framed by set-piece speeches by God and Joshua commanding the conquest and at the end warning of the need for faithful observance of the Law (torah) revealed to Moses. It's a story of miracles, bloody battles, and dividing the land among the 12 tribes. Characterized as an historical account, the book of Joshua tells how a leader's obedience to God resulted in divine help in the face of overwhelming odds. The King James Version Douay-Rheims Version The American Standard Version Bible in Basic English Version Webster Bible Version Chapter and Verse Commentary by Matthew Henry.
How can a loving God send people to hell? Isn’t it arrogant to believe Jesus is the only way to God? What is up with holy war in the Old Testament? Many of us fear God has some skeletons in the closet. Hell, judgment, and holy war are hot topics for the Christian faith that have a way of igniting fierce debate far and wide. These hard questions leave many wondering whether God is really good and can truly be trusted. The Skeletons in God's Closet confronts our popular caricatures of these difficult topics with the beauty and power of the real thing. Josh Butler reveals that these subjects are consistent with, rather than contradictory to, the goodness of God. He explores Scripture to reveal the plotlines that make sense of these tough topics in light of God’s goodness. From fresh angles, Josh deals powerfully with such difficult passages as: The Lake of Fire Lazarus and the Rich Man The Slaughter of Canaanites in the Old Testament Ultimately, The Skeletons in God's Close uses our toughest questions to provoke paradigm shifts in how we understand our faith as a whole. It pulls the “skeletons out of God’s closet” to reveal they were never really skeletons at all.
Joshua D. A. Bloor argues that the purification of the consciousness of sin, via Jesus' perpetual heavenly blood offering, is a vital motif for understanding Hebrews' sacrificial argumentation, and vice-versa. Jesus' 'objective' earthly achievements are many, yet only his 'subjective' heavenly blood offering purges the heavenly tabernacle and subsequently the consciousness of sin. Bloor views the Levitical cult as having a positive role in Hebrews, with Levitical 'guilt' foreshadowing and informing Hebrews' notion of the 'consciousness of sin'. Levitical sacrifices could purge the consciousness, but only Jesus' heavenly blood can offer complete perpetual purgation. This blood is a qualitative type of purgation which continually speaks in heaven, offering eternal assurance for the recipients regarding their consciousness of sin. Bloor begins with the 'defiled consciousness' and situates the world of Hebrews within cultic defilement, enabling the consciousness of sin and its cosmic implications to be properly understood. From here, the solution to a defiled consciousness is explored by examining Hebrews' cultic argumentation. Bloor highlights the distinctive purposes inherent in both Jesus' earthly and heavenly achievements, with the latter concerned particularly with Yom Kippur imagery and the purgation of the consciousness. Bloor concludes by differentiating between Jesus' session, present heavenly activity and perpetual heavenly blood offering. Throughout this volume, Bloor engages, critiques and advances current discourse concerning the nature and timing of Jesus' offering in Hebrews.
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