DOCSLIB.ORG

Canon Law in Medieval Russia: the Kormchaia Kniga As a Source of Law

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Canon Law in Medieval Russia: the Kormchaia Kniga As a Source of Law Canon Law in Medieval Russia: The Kormchaia kniga as a Source of Law Rosanne Gretchen Mulcahy A thesis submitted in partial hilfiUment of a degree of Master of Pliilosophy at the University of London University College London December 2001 ProQuest Number: 10014732 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest 10014732 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 CONTENTS Title Page 1 Abstract 2 Contents 3 Introduction 4 Part I. An Examination of Canon Law Collections and the Russian Kormchaia kniga as a Means to Determine How Russia Compares with other Models o f Medieval Christian Societies 1. Eastern and Western canonical collections and their significance in systems of canon law with reference to Roman Law 25 2. The History of the Kormchaia biiga 54 Part II An Examination of The Role of Byzantine Civil Ecclesiastical Legislation Cofitained in the Kormchaia kniga, the Russian Princely Statues and Russian Immunity Charters as they Supported a Constitutional Relationship Between Church and State in Russia 3. Byzantine Law in Chapter 42 of the Kormchaia kniga: The Collection o f Eighty-Seven Chapters As it Related to the Special Privileges of the Russian Church 75 4. Ecclesiastical Immunity as evidence confirming the juridical authority of the Kormchaia: the Princely Statutes and Russian Immunity Charters 100 Part III, An Examination o f the Kormchaia as a Source o f Law: Byzantine Statutes on Russian Dowry and Testamentary Practices 5. Russian Dowry Practices and The Byzantine Law on Dowry as Found in the Kormchaia kniga: According to the operation of Dowry in Roman Law 134 6. Aspects of Russian Inheritance Law - Women as Testamentary Heirs and their Life-Estates 169 Conclusion 198 Appendix 200 Bibliography 252 Canon Law in Medieval Russia: The Kormchaia kniga as a Source of Law Rosanne Gretchen Mulcahy Historical studies of the Russian medieval period have traditionally overlooked the Kormchaia Jmiga as a source of law. The Kormchaia kniga, a collection of ecclesiastical canons and Byzantine civil law dating from the tenth century, served as a central source of law in Russia. Contained within the Kormchaia was the constitutional-legal basis for the relationship between church and state - that is, for the division between the temporal and ecclesiastical spheres of authority (regnum and sacerdotium). In addition, the Kormchaia served as the primary source of Russian property law. Part I examines the Kormchaia kniga and other canonical collections with the purpose to determine how the Russian form of state compared with other models of medieval Christian societies. Chapter 1 discusses Western and Byzantine forms of canonical collections and Byzantine legal collections as a means to demonstrate what kind of canonical legal system existed in Russia. Chapter 2 examines the manuscript history and sources of texts comprising the Kormchaia kniga, revising and adding to earlier work. Part II examines how the Kormchaia provided the legal framework in Russia for a constitutional relationship between church and state based on the Byzantine model. Chapter 3 examines the ecclesiastical legislation of the Emperor Justinian governing ecclesiastical property and jurisdiction, which comprised Chapter 42 of the Kormchaia. It discusses how these statutes imderpinned the constitutional relationship between church and state in Russia. Chapter 4 discusses the role of immunities in this constitution, and how they were legally supported by the Kormchaia. Part III examines the Kormchaia as a source of civil law in matters of property law - in particular: dowry, inheritance and life-estates. Using Russian wills, donation charters, dowiy^ agreements, and betrothal contracts, it is demonstrated in Chapters 5 and 6 that operation of these legal transactions was governed by the Byzantine law contained in the Kormchaia. Introduction: Canon Law in Russia - Remarks on the R ole of THE K o r m c h a ia in the Russian System of Canon Law along w ith A CRITICISM OF S o u r c e s I. Remarks on the Role o f the «Kormchaia kniga» in the Russian Canon Law System The Russian canonical collection, known in the Slavonic as the Kormchaia kniga, was a canonical compilation based on the Byzantine nomokanon. The original canonical collection upon which the later Russian MS family of the Kormchaia kniga was based was transmitted to Kievan Rus’ around the time of its conversion to Christianity in the tenth century. The Kormchaia kniga comprised ecclesiastical canons which were chi'onologically arranged and abbreviated collections of Byzantine civil law. The Kormchaia may, for tliis reason, be viewed as both the central Russian canonical collection and central Russian civil legal collection of the medieval period. The Kormchaia kniga provided Cliristian Russia with both a civil and ecclesiastical code of laws. The Kormchaia kniga contained all that was necessary for the foundation of and operation of Russian Christian medieval society. Up to the time of Christianization in the late tenth century, Russia had been governed by customary law much like other European societies of the pre-Christian period. During the Kievan period and the majority of the Muscovite period (ninth - seventeenth centuries), Russian civil law was in type customary law supplemented by small civil codes, the Sudebniki, wliich were mainly administrative rather than substantive law. The same could be said for individual decrees (ukazy) issued by the Russian Grand Princes and T sars during tliis period, of which few can be described as containing substantive law. By and large, legislation of the Kievan and Muscovite periods rarely conflicted with, and certainly rarely derogated from, the law of the Kormchaia. Legislation in Russia, it would appear, was enacted for the purpose to govern where other law or custom was silent, or else to augment what law existed in the Kormchaia so as to better fit local conditions. A cursory examination of the legal codes of the Russian medieval period reveals that the civil authority rarely legislated against the laws contained in the Kormchaia, nor attempted to extend its legislative authority beyond that prescribed by the Kormchaia. Throughout the Kievan and Muscovite periods, during times of great societal upheaval, the Kormchaia was both appealed to and consulted in order to settle disputes. The usual result was that the canons and civil enactments of the Kormchaia were deferred to. To give an example, the dispute of the sixteenth century concerning monastic landholding was won by those who demonstrated that the canons and Byzantine civil laws of the Kormchaia supported monastic landownership. Through an assiduous reading of the nomokanon, the clergy in the end had their privileges upheld. In this example one may see that not only was the Kormchaia in such matters considered a guide to supplement Russian law, but was an actual valid source of law in Russia. It was, however, not until the promulgation of the civil code the Sobornoe Ulozhenie (1649) of Tsar Aleksei Mikhailovich (1645-1676) that the legal privileges of the Church were first abrogated.^ Knowledge of the Kormchaia kniga is necessary to any understanding of early Russian civil or ecclesiastical law, because of its great influence on these two spheres of legal jurisdiction. Although there is a general acknowledgement of the importance and influence of the Kormchaia bîiga on the legal processes of early and medieval Russia, there are relatively few studies of Russian canon law with regard to this, and most of these were completed in the nineteenth century. More broadly, there have also been a number of examinations of the juridical value of the Kormchaia kniga in Russia and these studies are fi-om the nineteenth century too, completed mainly by Russian canon law scholars - during the period of revival of canon law studies in Russia. There have been a few 1 This point can be debated. I speak here of the establishment of the Monastery chancellery {monastyrskiiprikaz), an official government office which was created to oversee various aspects of the Church, especially finances. I refer here also to the seventeenth century legal restrictions on the seigniorial privileges of church landholders which had previously accorded them complete jurisdiction over secular persons living on ecclesiastical lands. On tliese restrictions see the Ulozhenie Chapters 12 &13: Muscovite Law Code (Ulozhenie) o f1649, trans. and ed. Richard Hellie (California, 1988)[hereafter Ulozhenie, Hellie]. This privilege, though, was barely supported in canon law and was, rather, Russian tradition following the Byzantine model. But because this was the first real attempt, however small, of the civil authority at placing restrictions on the church, tlie action was perceived at the time as a larger transgression of traditional church- state legal relations than such actions might have been perceived in another society. It actually was not until the establisliment of the Holy Synod under Peter the Great ( 1672-1725) in 1721, that the legal and constitutional operation of the Kormchaia was completely abrogated. On tlie monastyrskii prikaz, see M. Gorchakov, Monastyrskii prikaz (1649-1725g), opyt istoriko-iuridicheskago izsledovaniia (St. Petersburg, 1868). subsequent studies on the Kormchaia, most notably the works of Shchapov and Zhuzliek/ Many studies concerned with civil law in Russia, while touching on the Kormchaia, have tended to exclude a full discussion of the influence of canon law in Russia.
Load more

Recommended publications
  • Preamble. His Excellency. Most Reverend Dom. Carlos Duarte
    Preamble. His Excellency. Most Reverend Dom. Carlos Duarte Costa was consecrated as the Roman Catholic Diocesan Bishop of Botucatu in Brazil on December !" #$%&" until certain views he expressed about the treatment of the Brazil’s poor, by both the civil (overnment and the Roman Catholic Church in Brazil caused his removal from the Diocese of Botucatu. His Excellency was subsequently named as punishment as *itular bishop of Maurensi by the late Pope Pius +, of the Roman Catholic Church in #$-.. His Excellency, Most Reverend /ord Carlos Duarte Costa had been a strong advocate in the #$-0s for the reform of the Roman Catholic Church" he challenged many of the 1ey issues such as • Divorce" • challenged mandatory celibacy for the clergy, and publicly stated his contempt re(arding. 2*his is not a theological point" but a disciplinary one 3 Even at this moment in time in an interview with 4ermany's Die 6eit magazine the current Bishop of Rome" Pope Francis is considering allowing married priests as was in the old time including lets not forget married bishops and we could quote many Bishops" Cardinals and Popes over the centurys prior to 8atican ,, who was married. • abuses of papal power, including the concept of Papal ,nfallibility, which the bishop considered a mis(uided and false dogma. His Excellency President 4et9lio Dornelles 8argas as1ed the Holy :ee of Rome for the removal of His Excellency Most Reverend Dom. Carlos Duarte Costa from the Diocese of Botucatu. *he 8atican could not do this directly. 1 | P a g e *herefore the Apostolic Nuncio to Brazil entered into an agreement with the :ecretary of the Diocese of Botucatu to obtain the resi(nation of His Excellency, Most Reverend /ord.
    [Show full text]
  • Introduction
    Introduction FREDERIK PEDERSEN European society underwent fundamental changes during the millennium from 500 AD to 1500 AD. Ideas and practices of marriage differed in fundamental ways between the start and the end of the period. The Roman Empire and its successor states exhibited a multitude of kinship relations and household organizations, some based around a slave economy, others around polygamous marriages. Some allowed marriage partners to dissolve their marriages and others prohibited it. However, by 1500, throughout Europe, the basic family unit could be expected to be organized around a voluntary, monogamous, and lifelong conjugal unit, not only in Christian society, but also among Europe’s Jews. This cultural unity stretched from the farthest north to the Mediterranean and beyond, and it was the result of a multitude of factors. Some developments were caused by changes in relations of production, some were stimulated by theological discussions, and still others came about because of political considerations as kings, nobility and prelates discussed, challenged and refined the institution of marriage and its consequences. The interpretation of marriage in medieval Christian theology (which provided the ideological underpinnings of marriage legislation across Europe) differs profoundly from other cultures and religions in its insistence that marriage was not only a social, secular reality, but also a symbolic recreation of God’s relationship with His Church. For medieval Christians, marriage became a reflection of Christ’s union with the Church, and this interpretation provided the ideological foundations for marriage as exclusive, life-long, and indissoluble.1 Although this interpretation of human sexuality meant that marriage was an integral part of Christianity from the 2 beginning, the Church only decisively took on marriage law during a relatively short period between the eleventh and early thirteenth centuries.
    [Show full text]
  • Irina Černākova Vodlozerie
    „Przeszłość Demograficzna Polski” 38, 2016, nr 1 DOI: 10.18276/pdp.2016.1.38-02 Irina Černâkova Pietrozawodsk, Russia Vodlozerie (North-West Russia): former social potential in the light of historical data and geographical landscape Introduction The Vodlozero region is an area of early peasant settlement in the Russian North. It is located to the northeast of the Lake Onego, surrounding the rather lar- ge Lake Vodlozero – one of the four largest water reservoirs in southern Karelia (Northwest Russia). The watershed between the two lakes forms a natural eastern border of the region. From the south and north its borders were defined by the settlement areas of the Russians, who identified themselves as “Vodlozery”, i.e. inhabitants of Vodlozerie and not any other historical or cultural province.1 Interestingly, the region’s remoteness from cultural and economic centers had more influence on its development in modern times than during Middle Ages. A sys- tem of Vodlozerie settlements within the borders of “boyarshchina” – feudal lands of Novgorod people – existed here and was well documented in the cadastral sources as early as in the middle of the 16th century, and furthermore it was preserved almost unchanged up until the 20th century. Since the 18th century the region has become more and more isolated. The reason for this isolation is believed to be the shift of the trade routes towards the new capital of Saint Petersburg as well as the almost complete absence of roads.2 Indeed, there were never built any asphalt roads leading to the Vodlozero region. The settlements were mostly located on the islands in Lake 1 Valentina Kuznecova, Boris Putilov, ed., Pamâtniki russkogo folʹklora Vodlozerʹâ: Predaniâ i bylički (Pertozavodsk 1997), 105–106, 107–110, 111.
    [Show full text]
  • Exarch Josif I (1840-1915) (Real Name Lazar Yovchev) Is a Distinguished Bulgarian Orthodox Cleric
    Exarch Josif I (1840-1915) (real name Lazar Yovchev) is a distinguished Bulgarian Orthodox cleric. He was Bishop of Vidin, Metropolitan of the Lovech Diocese and Bulgarian Exarch – Head of the Bulgarian Orthodox Church. Lazar Yovchev was born on the 5 of May 1840 in the enlightened town of Kalopher at the foot of the Balkan mountain. Studious and curious student during the primary school, he later became a teaching assistant of Botio Petkov, well known teacher in Kalopher and abroad. Supported by affuent Kalopher citizens living in Tzarigrad (Istanbul) he continued his studies in the Grand People’s School in Fener (in Turkish - Fener Rum Erkek Lisesi) and later in the French College (Tzarigrad). With the fnancial help of the Kalopher community he enrolled in 1864 in the prestigious Literary Faculty of the Sorbonne University (Paris). After three years study there he transferred to the Law School of the same university, which he graduated with a Bachelor degree and license to practice law. After six years in France, Lazar Yovchev returns to Tzarigrad and works at the Central Court of Commerce. In the same time he is active in political journalism and translation. He became a Board Member of the Macedonian Bulgarian Union (Makedonska Bylgarska Drujina). He was also invited to become a Secretary of the Joined Exarchate Council (Smesen Exarchiiski Syvet). Thanks to respect and popularity and without a formal ecclesiastical education, in 1872 the newly ordained monk becomes Coadjutor of the Exarch (equal to a Bishop reverence) under the monk name Yossif. In the next 3-4 years Bishop Yossif actively participates in the organization of the newly independent Bulgarian Church, travels the Bulgarian lands, meets representatives of the Great Powers, owing to his excellence in French, but mostly because of his ability to negotiate and persuade.
    [Show full text]
  • Sergei A. Mudrov
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE SERGEI A. MUDROV THE CONFRONTATION, INTIMIDATION AND NEW DIVISIONS? A CONTROVERSIAL PATH TO THE CREATION OF THE AUTOCEPHALOUS ORTHODOX CHURCH IN UKRAINE Sergei A. Mudrov Polotsk State University, Department of Social Communications, Belarus. Email: [email protected] Abstract: This article analyses the establishment of the autocephalous Orthodox Church in Ukraine. It explains the main steps that were taken in Ukraine towards obtaining auto- cephaly for the Orthodox Church, namely for two non-canonical groups — ‘Ukrainian Autocephalous Orthodox Church’ and ‘Ukrainian Orthodox Church -- Kiev Patriarchate’, which formally merged in December 2018. A special attention is devoted to the analysis of the events in 2018, starting from the April 2018 request of the Ukrainian President Petro Poroshenko, addressed to the Ecumenical Patriarch Bartholomeos. I argue that the move towards autocephaly was dictated primarily by politico-ideological reasons and was accom- panied by the rise of confrontation and a lack of cooperation. The majority of Orthodox, belonging to the Ukrainian Orthodox Church (Moscow Patriarchate), opposed this process, which made them the subject of intimidation campaigns. It appears that in Ukraine there is an ongoing process of constructing a “radical other”, and much effort is being devoted to making the Ukrainian Orthodox Church this “radical other”, since the actions of this Church have been often interpreted in the most negative ways. Overall, the move towards autocephaly, instead of uniting Ukrainians, has brought about new dividing lines in Ukraine and has contributed to the split in global Orthodoxy. Key words: Orthodox Church; identity; religion; Ukraine; autocephaly; Ecumenical Patri- archate; Moscow Patriarchate.
    [Show full text]
  • Xerox University Microfilms
    INFORMATION TO USERS This material was produced from a microfilm copy o f the original document. While the most advai peed technological meant to photograph and reproduce this document have been useJ the quality is heavily dependent upon the quality of the original submitted. The followini explanation o f techniques is provided to help you understand markings or pattei“ims which may appear on this reproduction. 1. The sign or “ target" for pages apparently lacking from die document phoiographed is “Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This| may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. Wheji an image on the film is obliterated with a large round black mark, it is ar indication that the photographer suspected that the copy may have mo1vad during exposure and thus cause a blurred image. You will find a good image of the page in the adjacent frame. 3. Wheh a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in 'sectioning" the material. It is customary to begin photoing at the upper left hand corner of a large sheet and to continue photoing from left to righj in equal sections with a small overlap. If necessary, sectioning is continued again - beginning below the first row and continuing on until com alete. 4. The majority of users indicate that the textual content is of greatest value, ho we ver, a somewhat higher quality reproduction could be made from "ph btographs" if essential to the understanding of the dissertation.
    [Show full text]
  • Stabilisation of Movable Feasts
    [Communicated to the Council and the Members of the League.] Official N o.: C. 335. M. 154. 1934. VIII. Geneva. August 3rd, 1934. LEAGUE OF NATIONS ORGANISATION FOR COMMUNICATIONS AND TRANSIT STABILISATION OF MOVABLE FEASTS SUMMARY OF REPLIES FROM RELIGIOUS AUTHORITIES TO THE LETTER FROM THE SECRETARY-GENERAL OF THE LEAGUE OF NATIONS COMMUNICATING THE ACT REGARDING THE ECONOMIC AND SOCIAL ASPECTS OF FIXING MOVABLE FEASTS I. — COMMUNICATION OF THE ACT TO THE RELIGIOUS AUTHORITIES. According to the instructions of the Council, the Secretary-General brought the Act regarding the economic and social aspects of fixing movable feasts, adopted by the Fourth General Conference on Communications and Transit, to the notice of the Christian Religious Authorities, asking them to consider as favourably as possible what action they could “take in the matter. As far as the Holy See is concerned, the Act was communicated by letter from the Secretary-General of the League to the Secretary of State of His Holiness on November 16th, As regards Christian Churches other than the Roman Catholic Church, a request was addressed on November 16th, 1932, to the President of the Universal Christian Council for Life and Work, to which all these Churches are affiliated, asking him to bring the above-mentioned Act to their knowledge and to inform the Secretary-General of the League of the views expressed by the Churches in the matter. II. — RESULTS OF THE ENQUIRY. 1. — Attitude of the Holy See. By letter dated December 30th, 1932, Cardinal Pacelli informed the Secretary-General that the Holy bee maintains the point of view already expressed in previous communications — i.e., that the stabilisation of Easter is a pre-eminently religious question which falls within the competence of the Holy See and that, for reasons of higher spiritual concern, the Holy ?>ee cannot contemplate a change in this matter.
    [Show full text]
  • Synoptic Traditions in Didache
    Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache.
    [Show full text]
  • Byzantine Missionaries, Foreign Rulers, and Christian Narratives (Ca
    Conversion and Empire: Byzantine Missionaries, Foreign Rulers, and Christian Narratives (ca. 300-900) by Alexander Borislavov Angelov A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in The University of Michigan 2011 Doctoral Committee: Professor John V.A. Fine, Jr., Chair Professor Emeritus H. Don Cameron Professor Paul Christopher Johnson Professor Raymond H. Van Dam Associate Professor Diane Owen Hughes © Alexander Borislavov Angelov 2011 To my mother Irina with all my love and gratitude ii Acknowledgements To put in words deepest feelings of gratitude to so many people and for so many things is to reflect on various encounters and influences. In a sense, it is to sketch out a singular narrative but of many personal “conversions.” So now, being here, I am looking back, and it all seems so clear and obvious. But, it is the historian in me that realizes best the numerous situations, emotions, and dilemmas that brought me where I am. I feel so profoundly thankful for a journey that even I, obsessed with planning, could not have fully anticipated. In a final analysis, as my dissertation grew so did I, but neither could have become better without the presence of the people or the institutions that I feel so fortunate to be able to acknowledge here. At the University of Michigan, I first thank my mentor John Fine for his tremendous academic support over the years, for his friendship always present when most needed, and for best illustrating to me how true knowledge does in fact produce better humanity.
    [Show full text]
  • A Brief History of Coptic Personal Status Law Ryan Rowberry Georgia State University College of Law, [email protected]
    Georgia State University College of Law Reading Room Faculty Publications By Year Faculty Publications 1-1-2010 A Brief History of Coptic Personal Status Law Ryan Rowberry Georgia State University College of Law, [email protected] John Khalil Follow this and additional works at: https://readingroom.law.gsu.edu/faculty_pub Part of the Comparative and Foreign Law Commons, and the Human Rights Law Commons Recommended Citation Ryan Rowberry & John Khalil, A Brief History of Coptic Personal Status Law, 3 Berk. J. Middle E. & Islamic L. 81 (2010). This Article is brought to you for free and open access by the Faculty Publications at Reading Room. It has been accepted for inclusion in Faculty Publications By Year by an authorized administrator of Reading Room. For more information, please contact [email protected]. A Brief History of Coptic Personal Status Law Ryan Rowberry John Khalil* INTRODUCTION With the U.S.-led "War on Terror" and the occupation of Iraq and Afghanistan, American legal scholars have understandably focused increased attention on the various schools and applications of Islamic law in Middle Eastern countries. 1 This focus on Shari'a law, however, has tended to elide the complexity of traditional legal pluralism in many Islamic nations. Numerous Christian communities across the Middle East (e.g., Syrian, Armenian, Coptic, Nestorian, Maronite), for example, adhere to personal status laws that are not based on Islamic legal principles. Christian minority groups form the largest non-Muslim . Ryan Rowberry and Jolin Khalil graduated from Harvard Law School in 2008. Ryan is currently a natural resources associate at Hogan Lovells US LLP in Washington D.C., and John Khalil is a litigation associate at Lowey, Dannenberg, Cowey & Hart P.C.
    [Show full text]
  • The Donation-Based Approach to Solving Critical Social Issues: an Examination of the Food Waste Recovery Approach to Solving Hunger in the United States
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Capstone Collection SIT Graduate Institute Spring 5-25-2017 The onD ation-based Approach to Solving Critical Social Issues: An Examination of the Food Waste Recovery Approach to Solving Hunger in the United States Desa Radic SIT Graduate Institute Follow this and additional works at: https://digitalcollections.sit.edu/capstones Part of the Agriculture Commons, Arts and Humanities Commons, Economics Commons, Environmental Studies Commons, Food Studies Commons, and the Politics and Social Change Commons Recommended Citation Radic, Desa, "The onD ation-based Approach to Solving Critical Social Issues: An Examination of the Food Waste Recovery Approach to Solving Hunger in the United States" (2017). Capstone Collection. 2996. https://digitalcollections.sit.edu/capstones/2996 This Thesis (Open Access) is brought to you for free and open access by the SIT Graduate Institute at SIT Digital Collections. It has been accepted for inclusion in Capstone Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. THE DONATION-BASED APPROACH TO SOLVING CRITICAL SOCIAL ISSUES: AN EXAMINATION OF THE FOOD WASTE RECOVERY APPROACH TO SOLVING HUNGER IN THE UNITED STATES Desa N. Radic PIM 74 A capstone paper submitted in partial fulfillment of the requirements for a Master of Arts in Sustainable Development at SIT Graduate Institute in Brattleboro, Vermont, USA. May 25th, 2017 Advisor: Mokhtar Bouba Consent to Use of Capstone I hereby grant permission for World Learning to publish my capstone on its websites and in any of its digital/electronic collections and to reproduce transmit my capstone electronically.
    [Show full text]
  • Process and Policy in the Courts of the Roman Curiat
    CALIFORNIA LAW REVIEW [Vol. 58:628 The Steady Man: Process and Policy in the Courts of the Roman Curiat John T. Noonan, Jr.* The two marriages of Charles, Duke of Lorraine, led to one of the most fascinating canonical trials of the seventeenth century. Professor Noonan uses this trial and its attendant circumstances as a springboard from which to examine the policies, procedures, and politics of post-RenaissanceRoman Catholic law. His Article under- lines the problems faced by a legal system that attempts to regulate the relationshipbetween man and woman. In broader perspective, it analyzes the reaction of a legal system forced to compromise between abstract social values and practical necessity. Professor Noonan's analytical framework can be profitably utilized as a tool to examine the manner in which our current social policies are implemented and administered. Anthropology rightly devotes great effort to deciphering the primi- tive attempts of men to make law in the primordial patterns, for from this effort will come material to illuminate our own behavior. But just as child psychology does not exhaust the study of man, so there is need to understand critically the functions of law in a more sophisticated phase. In its developed uses we are more likely to see analogues to our present problems, more likely to gain insights into the purposes, perver- sions, characteristics, and limits of the legal way of ordering human behavior in a mature society. Especially is this true of a system far enough removed from our own to be looked at from a distance but close enough in its assumption and its methods so that comprehension is not strained.
    [Show full text]