Protestants and Natural Law, Part 6
If the most common Protestant objection to natural law revolves around sin, as we saw in Part 5, we should now address the second most common objection that natural law is a rival to God and Scripture.
Contemporary evangelical critics, such as Carl Henry, object that natural law elevates autonomous human reason above divine revelation. Henry thinks the Thomist doctrine of natural law teaches a universally shared body of moral beliefs that exist independently of divine revelation. This contrasts, he thinks, with John Calvin’s view, which is said to ground the law of nature in divine revelation, thus cutting off the possibility of a so-called independent foundation for morality. The real issue for Henry is his perception that natural law makes God’s existence and the authority of the Bible irrelevant to ethics. For him and many evangelicals following him, it is believed that the very content of morality originates in divine revelation and the Bible. That there is no standard of right and wrong apart from the commands issued by God. Yet, it is fair to ask whether the Reformers juxtapose natural law and divine revelation as Henry does?
The simple answer is no. The Reformers do not hold to a necessary opposition between divine revelation and the doctrine of natural law. By the way, they also do not oppose special and general revelation, grace and nature, faith and reason, or supernatural and natural theology. In a nutshell, they think all forms of natural knowledge come from using the natural powers of acquisition belonging to the mind, whereas all forms of supernatural knowledge come from a graciously infused power bestowed on the mind by God. Like natural theology, natural law arises out of the order of nature. Whereas supernatural theology, transcending the powers of nature, belongs to the order of grace. But, and this is the key point, both natural law and supernatural theology arise as revealed knowledge, not as the product of autonomous reason.
Thus far in the series I have focused on showing that natural law was not only received by the Reformers but also was put to important use by them, in Part 7 I will move into a discussion of the limitations of natural law as understood by the Reformers.
This has been cross-posted to my blog on natural law, Common Notions.
Contemporary evangelical critics, such as Carl Henry, object that natural law elevates autonomous human reason above divine revelation. Henry thinks the Thomist doctrine of natural law teaches a universally shared body of moral beliefs that exist independently of divine revelation. This contrasts, he thinks, with John Calvin’s view, which is said to ground the law of nature in divine revelation, thus cutting off the possibility of a so-called independent foundation for morality. The real issue for Henry is his perception that natural law makes God’s existence and the authority of the Bible irrelevant to ethics. For him and many evangelicals following him, it is believed that the very content of morality originates in divine revelation and the Bible. That there is no standard of right and wrong apart from the commands issued by God. Yet, it is fair to ask whether the Reformers juxtapose natural law and divine revelation as Henry does?
The simple answer is no. The Reformers do not hold to a necessary opposition between divine revelation and the doctrine of natural law. By the way, they also do not oppose special and general revelation, grace and nature, faith and reason, or supernatural and natural theology. In a nutshell, they think all forms of natural knowledge come from using the natural powers of acquisition belonging to the mind, whereas all forms of supernatural knowledge come from a graciously infused power bestowed on the mind by God. Like natural theology, natural law arises out of the order of nature. Whereas supernatural theology, transcending the powers of nature, belongs to the order of grace. But, and this is the key point, both natural law and supernatural theology arise as revealed knowledge, not as the product of autonomous reason.
Thus far in the series I have focused on showing that natural law was not only received by the Reformers but also was put to important use by them, in Part 7 I will move into a discussion of the limitations of natural law as understood by the Reformers.
This has been cross-posted to my blog on natural law, Common Notions.
Comments
#1 2006-07-21 14:20 (Reply)
is there any coclusive data linking Islam and the teachings of Ibn Khaldun, with the Salamamca School in Spain and ultimately Austrian Economics?