English law underwent rapid transformation in the sixteenth century, in response to the Reformation and also to heightened litigation and legal professionalization. As the common law became more comprehensive and systematic, the principle of jurisdiction came under particular strain. When the common law engaged with other court systems in England, when it encountered territories like Ireland and France, or when it confronted the ocean as a juridical space, the law revealed its qualities of ingenuity and improvisation. In other words, as Bradin Cormack argues, jurisdictional crisis made visible the law’s resemblance to the literary arts. A Power to Do Justice shows how Renaissance writers engaged the practical and conceptual dynamics of jurisdiction, both as a subject for critical investigation and as a frame for articulating literature’s sense of itself. Reassessing the relation between English literature and law from More to Shakespeare, Cormack argues that where literary texts attend to jurisdiction, they dramatize how boundaries and limits are the very precondition of law’s power, even as they clarify the forms of intensification that make literary space a reality. Tracking cultural responses to Renaissance jurisdictional thinking and legal centralization, A Power to Do Justice makes theoretical, literary-historical, and methodological contributions that set a new standard for law and the humanities and for the cultural history of early modern law and literature.

Presents research findings on city courts and their processing of misdemeanors, illuminating the conditions under which bias is maximized and minimized in the lower courts.

The essays in this volume address a closely interconnected set of questions: To be true to its mission, what function is the Church meant to perform? What does the faith of Christians contribute to the human perception of justice? What is the theological significance of action undertaken by Christians for political or social transformation? Is justice to be looked on as one of the moral virtues that it is incumbent on Christians to practice or has it a more intrinsic link to the gift of faith which Christians have received? Does the following of Christ call Christians away from social systems into Òthe new creation or is the call extended to them to concern themselves with the social systems which shape human beings? -- from the Foreword Contributors include: -Avery Dulles -William Dych -John Donahue -John Langan -David Hollenbach -Richard Roach -William Walsh

It is commonly thought in secular society that the Bible is one of the greatest hindrances to doing justice. Isn't it full of regressive views? Didn't it condone slavery? Why look to the Bible for guidance on how to have a more just society? But Timothy Keller, pastor of New York City's Redeemer Presbyterian Church, sees it another way. In GENEROUS JUSTICE, Keller explores a life of justice empowered by an experience of grace: a generous, gracious justice. Here is a book for believers who find the Bible a trustworthy guide, as well as those who suspect that Christianity is a regressive influence in the world.Keller's church, founded in the 80s with fewer than 100 congregants, is now exponentially larger. Over 5,000 people regularly attend Sunday services, and another 25,000 download Keller's sermons each week. A recent profile in New York magazine described his typical sermon as 'a mix of biblical scholarship, pop culture, and whatever might have caught his eye in The New York Review of Books or on Salon.com that week.' In short, Timothy Keller speaks a language that many thousands of people understand. In GENEROUS JUSTICE, he offers them a new understanding of modern justice and human rights.

Theologian Douglas Harink invites readers to rediscover Romans as a treatise on justice, tracing Paul's thinking on this theme through a sequential reading of the book and finding in each passage facets of the gospel's primary claim—that God accomplishes justice in the death and resurrection of Jesus Messiah.

If an innocent person is sent to prison or if a killer walks free, we are outraged. The legal system assures us, and we expect and demand, that it will seek to "do justice" in criminal cases. So why, for some cases, does the criminal law deliberately and routinely sacrifice justice? In this unflinching look at American criminal law, Paul Robinson and Michael Cahill demonstrate that cases with unjust outcomes are not always irregular or unpredictable. Rather, the criminal law sometimes chooses not to give defendants what they deserve: that is, unsatisfying results occur even when the system works as it is designed to work. The authors find that while some justice-sacrificing doctrines serve their intended purpose, many others do not, or could be replaced by other, better rules that would serve the purpose without abandoning a just result. With a panoramic view of the overlapping and often competing goals that our legal institutions must balance on a daily basis, Law without Justice challenges us to restore justice to the criminal justice system.

Young black people and the criminal justice System : Second report of session 2006-07, Vol. 2: Oral and written Evidence