This essay offers an analysis John Witte, Jr.'s contribution to the study of the relationship between Christianity and law as an autonomous branch within the broad field of law and religion. The author discusses Witte as a Christian jurist educated in Reformed Protestantism and influenced by Abraham Kuyper and Harold J. Berman, among others, and describes and evaluates the interdisciplinary, interdenominational, and international project on Christianity and law headed by Witte, to which more than five hundred scholars (jurists, theologians, philosophers, historians, and sociologists) are contributing. Witte analyzes the interaction between Christianity and law from a relational, biographical, and jurisprudential perspective, and underlying his project is the idea that the relationship between Christianity and law is not merely accidental, but has a metahistorical significance and an enduring value for the development of humanity. Although the project has already borne much fruit, there is room for further maturity and methodological purity as it is still in its early stages.

Este artículo analiza ciertas similitudes existentes en el tratamiento jurídico de la persona humana entre el derecho internacional público y el derecho canónico. Ambos sistemas jurídicos dotaron al concepto jurídico de persona de un sentido demasiado técnico y, por ende, reduccionista. Esta concepción reduccionista de la persona humana ha impedido el correcto desarrollo del derecho canónico y del derecho internacional. Pero de la misma manera que el derecho internacional de nuestros días ha rectificado su posición y se está convirtiendo paulatinamente en un derecho global, cada vez más centrado en la persona humana, así también el derecho canónico, para cumplir con su fin evangelizador, debe globalizarse. Esta globalización del derecho canónico consiste en priorizar la centralidad de toda persona humana creada a imagen de Dios y llamada a regenerarse en las aguas bautismales sobre la centralidad del cristiano ya regenerado por el bautismo.

En este artículo, se analizan algunos aspectos de la teoría realista del derecho del jurista español Javier Hervada (1934-2020), quien, inspirado en los juristas romanos y Tomás de Aquino, entre otros, concibe el derecho como la cosa justa. En el artículo, se explica el significado romano de la palabra ius, el sentido de las expresiones ius suum y res justa y su papel en la elaboración doctrinal de Hervada. El artículo también analiza la definición que ofrece Hervada de ley como regla o medida del derecho, así como su aproximación a la idea de persona como ser que se pertenece a sí mismo. El artículo concluye que la teoría realista de Hervada constituye una interesante aproximación al derecho como objeto de la virtud de la justicia. Pero ni el derecho puede reducirse a mero objeto de la virtud de la justicia, ni la justicia puede tratarse solo como una virtud.

The idea of solidarity is in vogue, especially since the eruption of the COVID-19 pandemic. However, the term "solidarity," as used in nursing, is imprecise and vague, lacking clear definition and connoting a variety of general meanings. Based on the original meaning of "solidarity" in ancient Roman law, this article captures the archetypical idea of solidarity from a historical and interdisciplinary perspective. This archetypical or primary meaning comes before the development of any other meanings of the word, and it is therefore authentic and genuine because it does not derive from something else. After establishing the archetypical meaning of solidarity, the article translates this meaning into the area of nursing and demonstrates a deep connectivity between healthcare and solidarity. The second part of the article offers and develops a new definition of nursing solidarity as the responsibility for the healthcare of a person (unit) shared as a whole (entirety) by that person and a nurse or a nursing team (plurality). This new definition has some implications for nursing practice and education, since the definition emphasizes the idea that solidarity helps to (a) foster respect and avoid discrimination, (b) promote cohesion in health communities, (c) increase individual responsibility and a spirit of service, (d) stimulate motivation, (e) improve communication, (f) create an engaging workplace, and (g) develop leadership.

Esta recensión colectiva analiza cuatro importantes obras recientes publicadas en torno a la segunda escolástica española, y más específicamente sobre la Escuela de Salamanca. El autor defiende que la Escuela de Salamanca irradia todavía luz sobre cuestiones tan actuales como los derechos humanos, la igualdad de todos los seres humanos, la autonomía del poder civil, la existencia de una comunidad humana global y la necesidad de entendimiento entre los pueblos. En el estudio actual de la Escuela de Salamanca, sin embargo, se echa en falta una mayor coordinación internacional entre todas las iniciativas. Se debe seguir trabajando para superar ciertas barreras culturales, especialmente idiomáticas y para mejorar la capacidad de integrar las diversas perspectivas desde las que aproximarse a este movimiento cultural. La Escuela de Salamanca debe analizarse holónicamente, es decir, como parte y como todo: como una parte de un movimiento más amplio llamado escolasticismo, que promociona un método de estudio concreto, y como un todo autónomo que surge en Salamanca. Excluir cualquiera de los enfoques posibles, como insinúan algunos autores, más que conducir a la precisión intelectual, supone una limitación del conocimiento. La unidad de la realidad demanda unidad en el saber.

The history and influence of the School of Salamanca is attracting the attention of researchers from very different branches of knowledge and from a very wide variety of countries around the world. Broaching this subject invites one to reflect on both the unity of knowledge and the important role that theology plays in a secularized world. In this short essay, I discuss four recently published works that show the global scope of interest in Spanish Scholasticism in general and the School of Salamanca in particular. The first, The School of Salamanca: A Case of Global Knowledge, was edited by Thomas Duve, Jose Luis Egio, and Christiane Birr in coordination of the Max Planck Institute (2021). The second work, ?Que es la Escuela de Salamanca?, was edited by Simona Langella and Rafael Ramis-Barcelo (2021). The third work is a recent thematic compendium on Spanish Scholasticism edited by Harald E. Braun, Erik De Bom, and Paolo Astorri (2022). Finally, I discuss David Lantigua's monograph, Infidels and Empires in a New World Order: Early Modern Spanish Contributions to International Legal Thought (2020).

In this article, I explore conceptual connections between spirituality and business, and I advocate for the concept of business spirituality. I explain why the spiritual triad of love, communion, and gift is deeply related to the business triad of abundance, interaction, and resources. I also make clear why individual and collective intentions and cultural values are the main channels of interaction between business and spirituality. In the second part of the article, I argue that business evolves through spiritualization, among other ways: a) receiving meaning and purpose to business organizations; b) supporting its dematerialization; c) helping it overcome the dualism of the market; d) promoting cohesion; e) stimulating innovation; f) endorsing nonprofit institutions; g) inspiring Social Corporate Responsibility; h) encouraging spiritual leadership; i) illuminating the workplace; j) fostering respect for ethics, and k) helping it understand diversity.

This article examines John Paul II's contribution to the law as a statesman, world leader and universal pastor of the Roman Catholic Church. John Paul II's approach to the law was shaped by the stark realities of having suffered firsthand the injustice of two totalitarian regimes and the cruelties of the Second World War. An ardent defender of human rights, especially the rights to life and religious liberty, John Paul II saw in the dignity of man and in human solidarity the two great levers for furthering the development of legal systems. Lastly, this article explores John Paul II's invaluable role in updating and reforming the Church's Canon Law. He had a singular role in promulgating the Code of Canon Law of 1983, the Code of Canons of the Eastern Churches of 1990, and the Apostolic Constitution Pastor Bonus of 1988 on reforming the Roman Curia organization and government. For these and other relevant legal contributions, John Paul II well deserves the title of jurist.

This essay offers a theoretical explanation of and a rational framework for the connection between politics and spirituality and some of the consequent implications of that connection for political life and development. It rests on the idea that empirical investigation, logical reason, and contemplative intuition are connected. They are only different epistemological approaches to the same reality, which is multidimensional but one. The unity of reality has been recognized with different nuances by various spiritual traditions, including Hinduism, Buddhism, and Taoism. In the Abrahamic religions, God, the Absolute One, is the sole creator, giver of life, and sustainer of the universe¿that is, the divine reality that upholds and supports all observable reality. But this essential distinction between a transcendent God and creatures does not necessarily exclude the unity of reality, since God permeates all material existence. God is ¿all in all,¿ says the Apostle Paul.1 Philosophers from Plotinus to Wittgenstein and mystics over the centuries have also accepted this unity of reality, which has never been denied by modern science.

En esta obra, el autor sostiene que la era de la globalización y de las nuevas tecnologías ha de ser profundamente espiritual y solidaria, también desde el punto de vista jurídico, o será opresivamante beligerante y destructiva. En la primera parte, el autor se acerca al derecho desde esta perspectiva multidimensional y explica la profunda relacion existente entre el derecho y la espiritualidad, así como los procesos de espiritualización del derecho. El autor defiende la suprarracionalidad como justificación última para proteger la religión, el valor intrínseco de lo religioso y la posibilidad de que los ordenamientos jurídicos seculares reconoczcan a Dios sin merma de su secularidad. En la segunda parte, el autor esboza las semblanzas de algunos juristas egregios que han influido tanto teórica como prácticamente en la evolución del derecho occidental, siguiendo las pautas multidimensionales establecidas en la primera parte.

Law and Religion in a Secular Age seeks to restore the connection between spirituality and justice, religion and law, theology and jurisprudence, and natural law and positive law by building a new bridge suitable for pluralistic societies in the secular age. The author argues for a multidimensional view of reality that includes legal, political, moral, and spiritual dimensions of human nature and society. Each of these dimensions of life needs to recognize the existence, influence, and function of the others, which act as a filter or check on the excesses of each other. This multidimensionality of reality clarifies why no legal theory can fully account for law from the legal dimension alone, just as no moral theory makes perfect sense of morality from the moral dimension¿and, for that matter, nothing in physics can fully interpret the physical dimension of reality. The premises of a legal system cannot be fully explained by the legal dimension alone because the fundamental conditions and qualities of justice, freedom, and dignity touch all the dimensions of reality in which the human person acts, including the moral and the spiritual, not just the legal. Building on this multidimensional theory of reality, the author explores the core differences and the essential interconnections between law, morality, religion, and spirituality and some of the legal implications of these connections. Rafael Domingo reminds readers of the vital role of religion in shaping the conceptual framework of Western legal systems, underscores the spirit of Christianity that inspired legal institutions, principles, and values, and recalls the contributions of specific Christian jurists as central figures for the development of justice in society. Law and Religion in a Secular Age aims to be a valuable antidote against the dominant legal positivism that has cornered public morality, the defiant secularism that has marginalized religion, and any other legal doctrine that diminishes the spiritual dimension of law and justice.

This volume tells the story of the interaction between Christianity and law¿historically and today, in the traditional heartlands of Christianity and around the globe. Sixty new chapters by leading scholars provide authoritative but accessible accounts of foundational Christian teachings on law and legal thought over the past two millennia as well as the current interaction and contestation of law and Christianity on all continents. Several chapters explore the ways in which Christianity shaped and was shaped by core public, private, penal, and procedural laws. Other chapters analyze various old and new forms of Christian canon law, natural law theory, and religious freedom norms as well as Christian teachings on fundamental principles of law, politics, and legal order. A final cluster of chapters probe Christian contributions to controversial and cutting legal issues of migration, biotechnology, environmentalism, and racial justice. Together, the chapters make clear that Christianity and law have had a perennial and permanent influence on each other over time and across cultures, albeit with varying levels of intensity and effectiveness.

Rafael Domingo Osle y Gonzalo Rodriguez Fraile, contraponen dos formas de comprender la realidad y vivir la propia vida: una centrada en el ego y otra en el alma. La primera es fuente de conflicto individual y colectivo. La segunda, más espiritual, es fuente de paz y armonía personal y social. Los autores sostienen que, para alcanzar la deseada paz en nuestra sociedad, los seres humanos debemos espiritualizarnos. Espiritualizarse significa verse desde el alma y enraizarse para siempre. Exige, primero, perfeccionar y, luego, trascender el ego. Solo desde el alma, la vida alcanza su plenitud y se comprende por qué todo cuanto sucede es lo mejor para nuestro propio desarrollo personal. Entonces, y solo entonces, la paz deviene imperturbable. La espiritualidad afecta a todos los ámbitos de la vida humana, desde el modo de vivir en familia o tratar a una persona, hasta la manera de resolver un conflicto mediático o gestionar una empresa multinacional. La física cuántica, la inteligencia artificial, la epigenética y la antropología, entre otras ciencias, nos están mostrando la multidimensionalidad del ser humano y del universo, y su necesaria interconectividad. A la espiritualidad corresponde dar pleno sentido y unidad a la realidad, integrando y transcendiendo el mundo de la materia. Si la humanidad libremente decide apostar por el camino de la espiritualidad, del amor y la paz, podemos anticipar la existencia de una comunidad humana global más unida y

This volume examines the lives of more than thirty-five key personalities in Latin American law with a focus on how their Christian faith was a factor in molding the evolution of law in their countries and the region. The book is a significant contribution to our ability to understand the work and perspectives of jurists and their effect on legal development in Latin America. The individuals selected for study exhibit wide-ranging areas of expertise from private law and codification, through national public law and constitutional law, to international developments that left their mark on the region and the world. The chapters discuss the jurists within their historical, intellectual, and political context. The editors selected jurists after extensive consultation with legal historians in various countries of the region looking at the jurist's particular merits, contributions to law in general, religious perspective, and importance within the specific country and period under consideration. Giving the work a diversity of international and methodological perspectives, the chapters have been written by distinguished legal scholars and historians from Latin America and around the world. The collection will appeal to scholars, lawyers, and students interested in the interplay between law and religion. Political, social, legal, and religious historians among other readers will find, for the first time in English, authoritative treatments of the region's essential legal thinkers and authors. Students and other who may not read Spanish will appreciate these clear, accessible, and engaging English studies of the region's great jurists.

Firmly rooted on Roman and canon law, Italian legal culture has had an impressive influence on the civil law tradition from the Middle Ages to present day, and it is rightly regarded as "the cradle of the European legal culture." Along with Justinian¿s compilation, the US Constitution, and the French Civil Code, the Decretum of Master Gratian or the so-called Glossa ordinaria of Accursius are one of the few legal sources that have influenced the entire world for centuries. This volume explores a millennium-long story of law and religion in Italy through a series of twenty-six biographical chapters written by distinguished legal scholars and historians from Italy and around the world. The chapters range from the first Italian civilians and canonists, Irnerius and Gratian in the early twelfth century, to the leading architect of the Second Vatican Council, Pope Paul VI. Between these two bookends, this volume offers notable case studies of familiar civilians like Bartolo, Baldo, and Gentili and familiar canonists like Hostiensis, Panormitanus, and Gasparri but also a number of other jurists in the broadest sense who deserve much more attention especially outside of Italy. This diversity of international and methodological perspectives gives the volume its unique character. The book will be essential reading for academics working in the areas of Legal History, Law and Religion, and Constitutional Law and will appeal to scholars, lawyers, and students interested in the interplay between religion and law in the era of globalization.

This book explores both historical and contemporary Christian sources and dimensions of global law and includes critical perspectives from various religious and philosophical traditions. Two dozen leading scholars discuss the constituent principles of this new global legal order historically, comparatively, and currently. The first part uses a historical-biographical approach to study a few of the major Christian architects of global law and transnational legal theory, from St. Paul to Jacques Maritain. The second part distills the deep Christian sources and dimensions of the main principles of global law, historically and today, separating out the distinct Catholic, Protestant, and Orthodox Christian contributions as appropriate. Finally, the authors address a number of pressing global issues and challenges, where a Christian-informed legal perspective can and should have deep purchase and influence. The work makes no claim that Christianity is the only historical shaper of global law, nor that it should monopolize the theory and practice of global law today. But the book does insist that Christianity, as one of the world¿s great religions, has deep norms and practices, ideas and institutions, prophets and procedures that can be of benefit as the world struggles to find global legal resources to confront humanity¿s greatest challenges. The volume will be an essential resource for academics and researchers working in the areas of law and religion, transnational law, legal p

Firmly rooted on Roman and canon law, Italian legal culture has had an impressive influence on the civil law tradition from the Middle Ages to present day, and it is rightly regarded as "the cradle of the European legal culture." Along with Justinian¿s compilation, the US Constitution, and the French Civil Code, the Decretum of Master Gratian or the so-called Glossa ordinaria of Accursius are one of the few legal sources that have influenced the entire world for centuries. This volume explores a millennium-long story of law and religion in Italy through a series of twenty-six biographical chapters written by distinguished legal scholars and historians from Italy and around the world. The chapters range from the first Italian civilians and canonists, Irnerius and Gratian in the early twelfth century, to the leading architect of the Second Vatican Council, Pope Paul VI. Between these two bookends, this volume offers notable case studies of familiar civilians like Bartolo, Baldo, and Gentili and familiar canonists like Hostiensis, Panormitanus, and Gasparri but also a number of other jurists in the broadest sense who deserve much more attention especially outside of Italy. This diversity of international and methodological perspectives gives the volume its unique character.

French legal culture, from the Middle Ages to the present day, has had an impressive influence on legal norms and institutions that have emerged in Europe and the Americas, as well as in Asian and African countries. This volume examines the lives of twenty-seven key legal thinkers in French history, with a focus on how their Christian faith and ideals were a factor in framing the evolution of French jurisprudence. Professors Olivier Descamps and Rafael Domingo bring together this diverse group of distinguished legal scholars and historians to provide a unique comparative study of law and religion that will be of value to scholars, lawyers, and students. The collaboration among French and non-French scholars, and the diversity of international and methodological perspectives, gives this volume its own unique character and value to add to this fascinating series.

The Great Christian Jurists series comprises a library of national volumes of detailed biographies of leading jurists, judges and practitioners, assessing the impact of their Christian faith on the professional output of the individuals studied. Spanish legal culture, developed during the Spanish Golden Age, has had a significant influence on the legal norms and institutions that emerged in Europe and in Latin America. This volume examines the lives of twenty key personalities in Spanish legal history, in particular how their Christian faith was a factor in molding the evolution of law. Each chapter discusses a jurist within his or her intellectual and political context. All chapters have been written by distinguished legal scholars from Spain and around the world. This diversity of international and methodological perspectives gives the volume its unique character; it will appeal to scholars, lawyers, and students interested in the interplay between religion and law.

This book explores both historical and contemporary Christian sources and dimensions of global law and includes critical perspectives from various religious and philosophical traditions. Two dozen leading scholars discuss the constituent principles of this new global legal order historically, comparatively, and currently. The first part uses a historical-biographical approach to study a few of the major Christian architects of global law and transnational legal theory, from St. Paul to Jacques Maritain. The second part distills the deep Christian sources and dimensions of the main principles of global law, historically and today, separating out the distinct Catholic, Protestant, and Orthodox Christian contributions as appropriate. Finally, the authors address a number of pressing global issues and challenges, where a Christian-informed legal perspective can and should have deep purchase and influence. The work makes no claim that Christianity is the only historical shaper of global law, nor that it should monopolize the theory and practice of global law today. But the book does insist that Christianity, as one of the world¿s great religions, has deep norms and practices, ideas and institutions, prophets and procedures that can be of benefit as the world struggles to find global legal resources to confront humanity¿s greatest challenges.

Firmly rooted on Roman and canon law, Italian legal culture has had an impressive influence on the civil law tradition from the Middle Ages to present day, and it is rightly regarded as "the cradle of the European legal culture." Along with Justinian¿s compilation, the US Constitution, and the French Civil Code, the Decretum of Master Gratian or the so-called Glossa ordinaria of Accursius are one of the few legal sources that have influenced the entire world for centuries. This volume explores a millennium-long story of law and religion in Italy through a series of twenty-six biographical chapters written by distinguished legal scholars and historians from Italy and around the world. The chapters range from the first Italian civilians and canonists, Irnerius and Gratian in the early twelfth century, to the leading architect of the Second Vatican Council, Pope Paul VI. Between these two bookends, this volume offers notable case studies of familiar civilians like Bartolo, Baldo, and Gentili and familiar canonists like Hostiensis, Panormitanus, and Gasparri but also a number of other jurists in the broadest sense who deserve much more attention especially outside of Italy. This diversity of international and methodological perspectives gives the volume its unique character.

This chapter explores the relevant role played by Robert Schuman (1886¿1963) in the processes of European integration, and his potential contribution to the idea of global law. Schuman believed in an organized and united Europe based on the leadership of Germany and France, acting as two powerful lungs under equal rights with other nations. The heart of Europe should be, however, Christian in character, because Christianity is, according to Schuman, the true inspirational source for forgiveness and love. He embodied and anticipated the values that Europe should develop politically: diversity, solidarity, forgiveness, magnanimity, and generosity. In this sense, Robert Schuman was the first citizen and founding father of the European Union. In all of his political ideas and actions, he was guided and determined by his religious attitude. Out of his Christian outlook, he understood politics as a service to humanity, oriented to the common good, and in harmony among individuals and peoples. Since both the European community and the global community are incomplete and complementary, some analogies based on Schuman¿s approach to Europe can be established in the development of a theory of global law.