Being in possession of general notions of good and evil, as Peter Martyr Vermigli interpreted Romans 2:14-15, the unregenerate man is capable of virtuous acts in accordance with the natural law unto civil righteousness, or just actions toward his fellow man, only (i.e. What was it about doing something 'wrong' that made you feel bad deep, down inside? Christian natural law theory has traditionally held that the Mosaic Decalogue summarized the natural law, which was again restated by Christ in the Sermon on the Mount. discursive reasoning), in which man knows the natural law. Situating the philosophical foundations prior to the Scriptural arguments subtly and methodologically furthers the argument that natural revelation—indeed, the natural law—is presumed by, and contained in, the Bible (e.g. Anything I have encountered from the Davenant Institute has been of supreme quality and thoughtful, nuanced scholarship. )shows how the natural law is attested to in extra-canonical Jewish sources (e.g. The most prominent legal positivist of the twentieth century was H. L. A. Hart. So far, these guides have covered “Jesus and Pacifism,” the two-kingdoms doctrine, and natural law (the subject of this review). (23) Collins, C. John, “Echoes of Aristotle in Romans 2:14-15: Or, Maybe Abimelech Was Not So Bad After All,” Journal of Markets & Morality, vol. the law of gravity). The divine, rather than human, origin of natural law is stressed throughout the first half of the book and directly treated in chapter two. the law of gravity). As Stephen J. Grabill surmises, in his treatment of natural law from a Reformed perspective, since the late twentieth century “a cloud of suspicion and hostility has engulfed” the natural law, as illustrated by the 1934 debate between Emil Brunner and Karl Barth.1 Grabill identifies Barth’s influence, along with the “anti-metaphysical accents of nineteenth century German liberal theology,” and the improper conclusion that natural law necessarily requires distinctly Roman Catholic theological commitments, as the reason for natural law’s demise in Protestantism.2 To this list could be added neo-Calvinism’s penchant for critiquing the Thomistic nature-grace scheme, which, as David VanDrunen has noted, often results in caricature.3 It is interesting that waning confidence in the natural law specifically, and natural theology generally, largely coincided with similar skepticism toward the inspiration and inerrancy of Scripture.4 Both forms of divine revelation—both special and general—came under attack simultaneously, though from different angles and theological camps. Understanding Natural Law . Though the Reformed tradition has always denied that natural theology is in any way salvific (or Trinitarian), it has affirmed that natural revelation, both on an intuitive and empirical level, provides even unregenerate man with general principles of ethics and conduct, thereby rendering his conscience and conduct inexcusable. Haines rightly points out that any just law must be promulgated and known by those to whom it applies. 13, no. , a worthy endeavor, in my mind, that alone justifies Davenant’s existence. The natural law is also naturally known, by natural human reason and experience. Francisco Suárez, Jean Bodin, and Pierre Grégoire come to mind. H. L. A. Hart, “Positivism and the Separation of Law and Morals” 71, Fesko , J.V. 15.”. Beyond Christian texts, Fulford also expertly—and in a way that totally surpasses my own meager exegetical abilities (noetic effect of sin? There was similar interaction between Reformed and Lutheran scholars. Grabill, VanDrunen, David, “Natural Law for Reformed Theology: A Proposal for Contemporary Reappropriation,”, Carl E. Braaten, “Protestants and Natural Law,”, https://www.firstthings.com/article/1992/01/002-protestants-and-natural-law. Perhaps I missed it, but I did not think this point was sufficiently emphasized. “The general argument is that the regenerate and unregenerate have everything ontologically and metaphysically in common, but do not have any epistemic common ground.”, Natural law is the will of God… the divine rule… namely, the knowledge of what is good or bad, fair or unfair, upright or shameful, that was inscribed upon the hearts of all people by God himself also after the Fall. Chapter four was, perhaps, my favorite chapter, because it addresses the primary issue of contention within Reformed circles relevant to the natural law—namely, the epistemological question. Or taken something that didn't belong to you? the book Written on the Heart: The Case for Natural Law, J. Budziszewski, approaches the question of government through nature and its limits. The combination of the two is what Haines calls “a mediating position,” and is what, in my view, has historically been the position of Reformed theologians. Zanchi, Jerome, “On Law in General,” 11, in. Why Would a Protestant Convert to Eastern Orthodox Christianity? However, I did find myself wishing that they had gone further at three points, all of which would have been best included in the first portion. It is that “which natural reason hath taught to all nations.”16 Like Aquinas, most of the Reformed held that the jus gentium was part of the natural law in that it represented “common principles or primary conclusions,” drawn from the law of nature proper.17 Thus, the jus gentium was not just law between nations, but a testament to universally applicable, right conclusions drawn from the basic common precepts of the natural law and were therefore trustworthy and to be perpetuated. The Institute has also taken an interest in publishing modernized versions of Richard Hooker’s Of the Lawes of Ecclesiastical Polity, a worthy endeavor, in my mind, that alone justifies Davenant’s existence. A benefit of the chapters by Fulford is that he is able to draw on the most up-to-date scholarship, such as a fantastic article by C. John Collins on Romans 2:14-15 (the locus classicus of the natural law) in which he convincingly argues that the phrases “law unto themselves,” “the work of the law,” and “accuse or even excuse,” employed by Paul are conscious allusions to Aristotle’s Politics and The Art of Rhetoric.23. It embodies the mission and principles of its publisher, and exhibits the venerable abilities of its authors. I am ashamed to admit that I am only recently acquainted with the Davenant Institute (named after John Davenant [1572-1641], the bishop of Salisbury) but have quickly become a fan and regular reader of their work.
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