Founding the Journal of Law and Religion: A Reflection Forty Years On

IF 0.6 0 RELIGION
S. Young
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引用次数: 0

Abstract

The Journal of Law and Religion emerged in 1982 from a conversation between me as a new dean of the Hamline University School of Law and Harvard Law School professor Harold Berman. I had known Hal as a student and then as assistant dean at the Harvard Law School before taking upmy post as dean at Hamline. I called Hal in the early fall of that year to catch up and to get his advice on my desire to start something educational in law and religion. He suggested making Hamline home to a new journal, and he later gave us a gift of $30,000 to cover initial administrative expenses. What was in my mind? Two concerns. First, a very parochial, pragmatic decanal concern: How could I build support for the law school among the alums and faculty of Minnesota’s oldest liberal arts college and one with a close affiliation to the United Methodist Church? Second, from being around the Harvard Law School as a student and later as assistant dean, I had a sense that there was a void in legal studies and legal education generally: the absence of compelling justification for the rule of law as foundational for any humane civil order. Hamline was a very young law school. I was its third dean. Creating something focused on law and religion could, I thought, strategically bridge these two concerns by positioning this new school as having a distinctive approach to the study of law, an approach that would inspire faculty ambitions in teaching and research, attract students, give the school a mission different from those of its two local competitors, draw attention to the school from bench and bar and academics, and address the worrisome void in legal education. Hamline University was the oldest university in Minnesota, founded in 1854 by the Methodist Conference. In 1982, the university was still operating under the auspices of the Methodist Conference. The university’s trustees were approved, as I recall, by annual meetings of the conference, and about half of the trustees were Methodist pastors. The law school had been founded as an independent school—known originally as the Midwestern School of Law—but the American Bar Association required that it merge with an established university or college in order to receive accreditation. Having previously discontinued its graduate education, Hamline University was open to adding a professional school to its undergraduate program, and thus the Midwestern School of Law, with its faculty, staff, and students merged into Hamline University. However, a number of old Hamline University donors and alums were concerned that a law school did not really fit with the antinomian Methodist tradition emphasizing John Wesley’s commitments to knowledge and vital piety. That important Hamline constituency was not eager to embrace the law school and its mission. Such skepticism about the value of
《法律与宗教》杂志创刊四十年的反思
1982年,《法律与宗教杂志》诞生于哈姆林大学法学院(Hamline University School of Law)新任院长我与哈佛大学法学院(Harvard Law School)教授哈罗德·伯曼(Harold Berman)的一次对话中。在担任哈姆林学院院长之前,我在学生时代就认识哈尔,后来在哈佛法学院担任副院长。那年初秋,我给哈尔打了个电话,想跟他聊聊,并征求他对我想在法律和宗教方面开展一些教育活动的建议。他建议把哈姆林作为一份新杂志的所在地,后来他给了我们3万美元的礼物,以支付最初的管理费用。我在想什么?两个问题。首先是一个非常狭隘、务实的问题:我怎样才能在明尼苏达州历史最悠久的文理学院、与联合卫理公会(United Methodist Church)关系密切的文理学院的校友和教师中为法学院争取支持?其次,从我在哈佛法学院(Harvard Law School)的学生时代到后来担任副院长的经历,我感觉到法律研究和法律教育普遍存在空白:缺乏令人信服的理由,证明法治是任何人道文明秩序的基础。哈姆林是一所非常年轻的法学院。我是它的第三任院长。我认为,通过将这所新学校定位为拥有独特的法律研究方法,能够激发教师在教学和研究方面的雄心,吸引学生,赋予学校不同于两家本地竞争对手的使命,吸引法官、律师和学者对学校的关注,并解决法律教育中令人担忧的空白,从而在战略上弥合这两种担忧。哈姆林大学是明尼苏达州最古老的大学,由卫理公会于1854年创立。1982年,该大学仍在卫理公会会议的主持下运作。我记得,学校的受托人是由年度大会批准的,大约一半的受托人是卫理公会的牧师。法学院成立之初是一所独立的学校,最初被称为中西部法学院,但美国律师协会要求它与现有的大学或学院合并,以获得认证。在先前停止了研究生教育后,哈姆林大学开始在其本科课程中增加一所专业学校,因此中西部法学院及其教职员工和学生合并到哈姆林大学。然而,一些老汉姆林大学的捐助者和校友担心,法学院并不真正符合反律法的卫理公会传统,强调约翰·卫斯理对知识和重要虔诚的承诺。那些重要的哈姆林选区并不急于接受法学院及其使命。这种对价值的怀疑
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来源期刊
CiteScore
1.30
自引率
0.00%
发文量
55
期刊介绍: The Journal of Law and Religion publishes cutting-edge research on religion, human rights, and religious freedom; religion-state relations; religious sources and dimensions of public, private, penal, and procedural law; religious legal systems and their place in secular law; theological jurisprudence; political theology; legal and religious ethics; and more. The Journal provides a distinguished forum for deep dialogue among Buddhist, Confucian, Christian, Hindu, Indigenous, Jewish, Muslim, and other faith traditions about fundamental questions of law, society, and politics.
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