New York City Mayor Bill de Blasio has reversed the New York City Department of Education’s policy of exclusion of religious groups that engage in “worship” from the use, on equal terms with other groups, of public school classrooms–a policy that was upheld several times by the Second Circuit as vindicating “interests favored by the Establishment Clause.” The Mayor concluded that “[a] faith-based organization has a right like anyone else” to use the public school space.
The persecution of Christians, slowly, is making its way onto the world’s agenda. In his annual Easter message, British Prime Minister David Cameron (above) urged churches in Britain to do more to draw attention to the suffering of Christians across the globe. Cameron also spoke, unusually, about his own Christian faith and the benefits Christianity “brings to Britain.” Skeptics might perceive an attempt to smooth relations with rank-and-file Conservatives, many of whom Cameron antagonized by supporting same-sex marriage. But politicians always have a variety of motives. Cameron deserves credit for raising the issue of persecution at a time when many in the West ignore it.
And why do so many in the West ignore the persecution of Christians? The always valuable John Allen explains:
Why isn’t this global war on Christians more of a cause célèbre?Fundamentally, the silence is the result of a bogus narrative about religion in the West. Most Americans and Europeans are in the habit of thinking about Christianity as a rich, powerful, socially dominant institution, which makes it hard to grasp that Christians can actually be victims of persecution.
I’ve made a similar point myself, here.
This June, Cambridge University Press will publish Buddhism and Law: An Introduction edited by Rebecca Redwood French (SUNY Buffalo) and Mark A. Nathan (SUNY Buffalo). The publisher’s description follows.
As the first comprehensive study of Buddhism and law in Asia, this interdisciplinary volume challenges the concept of Buddhism as an apolitical religion without implications for law. Buddhism and Law draws on the expertise of the foremost scholars in Buddhist studies and in law to trace the legal aspects of the religion from the time of the Buddha to the present. In some cases, Buddhism provided the crucial architecture for legal ideologies and secular law codes, while in other cases it had to contend with a preexisting legal system, to which it added a new layer of complexity. The wide-ranging studies in this book reveal a diversity of relationships between Buddhist monastic codes and secular legal systems in terms of substantive rules, factoring, and ritual practices. This volume will be an essential resource for all students and teachers in Buddhist studies, law and religion, and comparative law.
This June, Cambridge University Press will publish Biblical Narrative and the Formation of Rabbinic Law by Jane L. Kanarek (Hebrew College). The publisher’s description follows.
This book presents a new framework for understanding the relationship between biblical narrative and rabbinic law. Drawing on legal theory and models of rabbinic exegesis, Jane L. Kanarek argues for the centrality of biblical narrative in the formation of rabbinic law. Through close readings of selected Talmudic and midrashic texts, Kanarek demonstrates that rabbinic legal readings of narrative scripture are best understood through the framework of a referential exegetical web. She shows that law should be viewed as both prescriptive of normative behavior and as a meaning-making enterprise. By explicating the hermeneutical processes through which biblical narratives become resources for legal norms, this book transforms our understanding of the relationship of law and narrative as well as the ways in which scripture becomes a rabbinic document that conveys legal authority and meaning.