Henry's Wars and Shakespeare's Laws: Perspectives on the Law of War in the Late Middle Ages: By Theodor Meron (Clarendon Press, Oxford, 1993, 237 pp)

1995 ◽  
Vol 16 (1) ◽  
pp. 384-386
Author(s):  
Ivan Shearer
2020 ◽  
pp. 417-449
Author(s):  
Kenneth G C Reid

The rules of mandatory family protection in Scotland date from the late Middle Ages and were a close copy of the rules then (but no longer) in force in England. Originally they comprised two distinct ‘legal rights’ (as they came much later to be known). In the first place, the surviving spouse had a usufruct in the immovable property of the deceased, known as ‘terce’ (for widows) and ‘courtesy’ (for widowers). Courtesy extended to the whole immovable property, terce only to one-third. In the second place, the movable property of the deceased was divided into three equal parts. The surviving spouse had a claim (the ‘relict’s right’ or jus relictae) to one part, and the surviving children to another (‘legitim’). The final one-third (‘dead’s part’) was the testator’s to dispose of in his will. Terce and courtesy were abolished, rather unthinkingly, in 1964. Today, therefore, the surviving spouse and children are protected against disinheritance only in respect of movable property – a weak form of protection made weaker still by the absence of anti-avoidance measures that would prevent testators giving property away during their lifetimes. The law is widely acknowledged to be unsatisfactory, but there is less agreement as to how it should be changed. One view is that legal rights should be extended to immovable property. Another view is that legitim should be replaced by a maintenance claim for dependent children (only). In the face of these competing views, the Scottish Government has recently decided to leave the law unchanged.


2018 ◽  
Vol 1 (2) ◽  
pp. 21
Author(s):  
Maria Cristina Rios

This article aims at revealing the connections between the ideals of renewal contained in the European devotions of the Late Middle Ages and those of the missionaries during the first wave of the Evangelization of Mexico. Inspired by a variety of spiritual movements aimed at building an indigenous church and centred on upholding the Law of Christ, these missionaries concur with both the reformers of the Brethren of the Common Life and Luther’s political philosophy of attaining a perfect communitas. This research focuses on demonstrating how the ideals of spiritual renewal articulated by Franciscan mystics and missionaries in the Americas embraced the same theological sources as those used by Groote, Eckhart and à Kempis in the Late Middle Ages.


Pro Memorie ◽  
2021 ◽  
Vol 23 (2) ◽  
pp. 237-265
Author(s):  
Louis Sicking ◽  
Jan de Klerk

Abstract In the Middle Ages, goods washed up on the beach or fished up from the sea were an important economic asset. The customs and rules that determined the status of these goods are referred to as the ‘law of wreck’ or ‘right of wreck’. Several competing interest groups were involved: the local inhabitants as salvagers, finders or beach combers; merchants, skippers and ship-owners; landowners and the prince. Seventeenth century Dutch lawyers like Hugo Grotius and Johan van Heemskerk painted a favourable picture of the law of wreck in the Dutch Republic by pointing to the greed of the medieval counts of Holland who would only have exploited the misery of castaways. This article shows how the law of wreck developed in Holland and Zeeland in the late Middle Ages and how its rules were applied in the stewardship of North Holland between 1340 and 1400. Although the preserved accounts of the stewardship show that the count did take advantage of washed up goods, the count also had drowned people found on the beach buried and allowed merchants who could prove their goods had washed up on the Dutch beach to recover them.


1999 ◽  
Vol 55 (3) ◽  
pp. 459-479 ◽  
Author(s):  
Brian F. Connaughton

Political theory, consensus and participation have often had deeply religious motivations and inspirations driving them. And however peculiar to theology the concept of corpus mysticum may seem to us today, it has often been used in association with politics. In the late Middle Ages, the notions of political office as against personalism, continuity of sovereignty in spite of the unexpected and politically perilous deaths of monarchs, unity over factionalism, the relationship between authority and the law, and that between authority and the people, were persuasively addressed through this religious metaphor.


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