Natural Law: A Brief Introduction and Biblical Defense

Davenant Guides

by David Haines, Andrew A. Fulford

As Christians, we affirm that Scripture is our supreme guide to truth and righteousness. Some wish to go further and assert that it is our only guide. But how then can we account for the remarkable insight and moral integrity that many unbelievers seem to display? Indeed, how to account for the myriad ways in which believers themselves navigate the world based on knowledge and intuition not always derived from Scripture? Enter the doctrine of natural law. Frequently misrepresented as an assertion of the autonomous power of human reason or as a uniquely Roman Catholic doctrine, natural law has actually been an integral part of orthodox Christian theology since the beginning, and is even clearly asserted in Scripture itself. In this brief guide, David Haines and Andrew Fulford explain the philosophical foundations of natural law, clear up common misunderstandings about the term, and demonstrate the robust biblical basis for natural law reasoning.

Genres: Philosophy, Theology, Christian, Christianity, Nonfiction, Religion, Biblical Studies

140 pages, Paperback

Published December 1, 2017

About the author

David Haines holds a BTh. from CTS, an M.A. in philosophy from Southern Evangelical Seminary, and a PhD. in philosophy from Université Laval. He and his wife live in Minnesota with their 4 children. David is assistant professor of philosophy and theology at Bethlehem College & Seminary, associate professor of philosophy and religion at VIU, lecturer in medieval philosophy at University of Sherbrooke, lecturer in dogmatics and philosophy with the Davenant Hall, associate professor of ethics at SEMBEQ, and has taught History of Christian Apologetics at FTE-Acadia. He is also the founder and was the first president of Association Axiome, an association of French Protestant scholars. His academic research focuses on Ancient and Medieval philosophy, C. S. Lewis, Thomism, and natural theology.

Reviews

[Chandler Kelley · Rating 4 out of 5]

Great defense of Natural Law and a helpful primer to some of the current issues being debated. Much of the book had me asking, "Right, but why is it so important?" This question, while I had several of my own answers, was clearly and concisely answered in the final chapter. There is much to be gained in upholding the classical view of Natural Law.

(The only weakness of the book is that there are quite a few typos/grammatical errors that an editor could/should have easily spotted.)

[Zachary Horn · Rating 4 out of 5]

A very helpful introduction to a criminally underrated subject among Protestants.

[Ian Clary · Rating 4 out of 5]

This was quite a helpful introduction to the subject of natural law. Written by a philosopher and a theologian, the book is divided along those lines and in that order. The first half, written (presumably) by Haines, addressed the philosophical definition and explanation of natural law. Here he looked at natural law's foundation in divine law as well as its metaphysical and epistemological aspects. Haines dealt with natural law in conversation with ancient philosophers like Aristotle and the Stoics, as well as with Christians like Augustine, Aquinas, and Calvin. His depth of knowledge of the subject is on display. The second half, written (presumably) by Fulford addressed natural law from a biblical perspective, looking at Old and New Testaments and extra-canonical literature. It was here the I most felt the summary next of the book as it made me want to continue to further study these issues. I also felt like it leaned a little heavily on the work of Markus Bokmuehl -- as great as that work is. I will add that there were some style errors that require an editorial eye.
That said, this book is golden. If you're looking for an introduction to natural law theory from a Protestant theological and philosophical perspective, this book is indispensable. Haines and Fulford write crisply and clearly, making this easy to understand. Even as I've read other, more technical books on the subject, I still learned a lot from this book.

[Richard Lawrence · Rating 4 out of 5]

2nd Read 2025: this still stands as a really helpful primer considering both (i) the Nature of natural law (with an insightful brief intro to moderate realism) and (ii) how scripture, uses it and teaches it.

A really helpful primer on Natural Law, a topic we (modern protestants) would benefit from reflecting on more.

I possibly disagree with the authors on the sabbath - though that was only a passing comment in two lines.

They build a compelling case that there is an intentional (designed/created) structure to Nature which includes a moral structure which is knowable via perception and reason apart from scripture, this is helpful for:
1. Undergirding the place of secular governments in society
2. Establishing the legitimacy of God judging sinners who never hear the scriptures.
3. Clarifying the relationship between OT law and the world and the christian (taken rightly this provides a basis for the three-fold division of the law AND in fact this view from natural law appears to be what chapter 19 of the confessions are saying)

[Daniel · Rating 3 out of 5]

This was an introduction to natural law that helped explain the concept while also leaving me with further questions. I found that a number of the examples given for natural law did not seem evident from a particular biblical text, at least given the book’s very short explanation offered. The word “brief” in the subtitle is apropos. This is a fast read. Some examples, however, were insightfully clear and new to me.

Frequently, the writing style of this book felt like a college term paper with quotes from other sources one right after the other in a less than fully coherent and organized way. The authors frequently include long quotes with little to no commentary on them. The book is just not very engaging in many places.

Overall, I think I now grasp the big idea of natural law, but want to learn more. Perhaps there is available a better introduction to the subject? I hear Andrew Walker of The Southern Baptist Theological Seminary is writing one.

[Brian · Rating 5 out of 5]

A very good book. Definitely an academic work, but also very concise and important for anyone who has been exposed to Christian skepticism regarding natural law. If you are worried about homosexuality and the increasing individualism of America, this book explains the foundations that have been discarded, making such social disfunction possible. This book gives both a coherent explanation of what natural law isn't and of how this concept is necessarily assumed, if not posited, in the Bible. Definitely deserves broad reading.

[Maxime N. Georgel · Rating 5 out of 5]

Ce livre est en 2 parties. La première par David Haines définit la notion de Loi Naturelle en en posant les fondements dans l'être divin, dans l'existence de natures crées et aborde les principes épistémologiques de la connaissance humaine de la Loi Naturelle. Il veille aussi à préciser ce qu'elle n'est pas : elle n'est pas la "loi éternelle", elle n'est pas nécessaire mais fruit d'une décision libre de Dieu (comme la création), elle n'est pas un décret positif arbitraire mais fondé dans l'ordre créé, elle n'est pas sans exception ni exhaustive, elle n'est pas suffisante pour amener l'homme au salut.

4/5 pour cette première partie. Je reste sur ma faim dans le sens où un argumentaire plus formel en faveur de l'existence de cette loi à destination des non-croyants eut été utile mais j'imagine que cela dépasse le but de ce petit livret.

Certaines choses sont mentionnées qui ne paraissent pas évidentes au novice en philosophie mais c'est peut-être inévitable lorsque l'on veut être bref sur un tel sujet.


La seconde partie est une défense exégétique de la Loi Naturelle. 5/5 pour cette partie qui est précise, claire, convaincante. Elle m'a invité à relire bien des textes et à en découvrir une nouvelle profondeur.

6/5 pour la conclusion du livre qui liste les conséquences pratiques, exégétiques, politiques et apologétiques d'une reconnaissance de l'existence de la Loi Naturelle telle qu'elle est définie dans ce livre.

Excellent livre au total.

La deuxième partie du livre peut-être lue gratuitement en français sur le blog www.parlafoi.fr > Lire > Séries > La loi naturelle

[James · Rating 4 out of 5]

A solid introduction to the subject from philosophy and, more importantly, Biblical theology.

The book seemed rushed to me. I would preferred a longer, more closely argued book. The authors should expand it into a larger work.

[Samuel Kassing · Rating 4 out of 5]

If you’ve ever been curious about natural law from a Protestant perspective this is a good place to start. It’s not an extensive treatment or mind blowing book. But, it is a helpful guide book.

[Gary · Rating 4 out of 5]

Most of the Church's great thinkers (vitually all) have had an important place for Natural Law. In this I believe they were following in the footsteps of the Apostle who brought the gospel to the Gentiles.

This book explains what Natural Law is, how it aids theology and apologetics, and then proceeds to show that the idea is found throughout the Bible, and can be exegetically defended.

Having a category of nature (to think in and argue from) seems vital in the fight today against those who wish to rebel against nature. Books like this one can help.

This book is worth the cost just for the section showing how it is throughout Scripture.

Loved it.

[Steve · Rating 5 out of 5]

Really good. This is just a short study, but it is careful and thorough in its short compass.

The first half is more philosophical, making the argument from the philosophical foundations that stand in the background of scripture and of God’s revelation. The second half is a direct exegetical case based on the texts from both old and new testaments. The conclusion applies the principles set out in the book to mission, Christian maturity and apologetics.
Highly recommended.

[Jeremy]

Related article. American Reformer piece here.

[Rick Davis · Rating 4 out of 5]

Excellent introduction to the topic.

[Jesus Salgado · Rating 3 out of 5]

I had mixed feelings going into this book and after reading this book some of thanks feelings were put to rest. There is one thing that I ought to mention to stir away from the assertion that I deny natural law. I do not deny natural law, I just don’t agree with how it’s defined by the author of this book. I thought there was a lot of well displayed in this book, the scriptural, scribal, and historical basis for how natural law was seen, I think that was very helpful and I enjoyed learning about the different points used. My concerns or uncomfortableness come from a few things.

First, I don’t think they dealt with Cornelious Van Til's problems with the classical view of natural law. The author seemed to miss his point of what the human lacks not what he has in Van Tillian's thought.

Second, I don’t think it was helpful for the author to assert that rationality is what makes us different from animals. He does mention being an image barrier of God as a character but he doesn’t mention it as the main foundation for what separates us from animals. I do think it’s important to stress the essence in that matter because the outworking of our purpose doesn’t depend on rationality but the essence.

Lastly, I was very confused by the author's point of the Mosaic law being symbolic of Christ. I think it doesn’t stress the reality of the historical, literal, and covenantal basis of what the law was pointed to. I don’t think saying it’s symbolic stresses the importance here, even in regards to Christ's life, he lived out the law perfectly, I just think there is more that needs to be said.

With all that being said, I do think this is a decent book to read, just some unhelpful and confusing points that I can across.

[Trent Jones · Rating 3 out of 5]

I picked up this book hoping that it would touch more on the continuity/discontinuity of natural law between old and new covenants, particularly around the Sabbath. This came up briefly in the conclusion, however, I still found the book helpful and may reference it again in the future. Candidly, the book just made me want to re-read Abolition of Man.

[Trevor Hoffman · Rating 4 out of 5]

The exegetical support is outstanding.

[Tim Sanduleac · Rating 5 out of 5]

Excellent.

[Dan Waugh · Rating 4 out of 5]

Very good, brief introduction to natural law. I wanted more, but for what it is, this book is a very good starting point for those unfamiliar with natural law foundations and implications.

[Zachary Wilke · Rating 4 out of 5]

Much of this was great. I disagreed with or at least would like further clarification on some of Fulford's comments in his conclusion.

[Josiah Richardson · Rating 4 out of 5]

Good and helpful intro and defense of natural law. Haines and Fulford outline the basic historical and theological aspects of natural law, and then show proofs from the OT, NT, and apocrypha.

Calvin, Luther, Melenchon, Turretin, Baxter, and many more prominent Reformed theologians affirmed some variation of Natural Law. Even in the Canons of Dort there is a clear affirmation of the Natural Law being used in a positive manner for both Christians and non-Christains alike.

This is particularly interesting for me as it seems that Natural Law has always been held as a Catholic belief that is at odds with the greater Reformed tradition. American politics and religion was greatly influenced by Natural Law and it led to some breakthroughs in jurisprudence for the newly birthed United States. James Wilson, for instance, believed that it was impossible for a democracy or republic to exist without the Natural Law being the foundational application of the states themselves. To Wilson, without the Natural Law, the only alternative is the law of the individual which is essentially based on rural subjectivism. There is no doubt then, that the very foundation of our country and others that models their constitutions after ours, was relient entirely upon the Natural Law and its application for the United States.

Of course, one cannot speak on natural law without also speaking of Thomas Aquinas and C.S. Lewis, two major proponents of the Natural Law tradition. Aquinas is viewed as the medieval king of Natural Law simply because of the vast amount of writings that he had that spoke of Natural Law in positive affirmations. C.S. Lewis in both The Abolition of Man as well as God in the Dock expounded more upon this "tao" that was known by all men apart from special revelation. If indeed we are ordered by the beatific vision then as such natural law is essential to mankind, not accidental to it. The Belgic Confession speaks of God’s two books, one of nature and one of Scripture, and both speak of the same truth through two perspectives. Special revelation is only given through the illuminating light of the Spirit, of course, but natural revelation is given to all men and this why they are without excuse and under the law. But as both special and natural revelation are under the assumption that there is an eternal law that all men are under and which provides mankind with the proper and sufficient means by which they can know God’s commandments for His creation, so there must also be a presupposition that that eternal law is actually knowable from mankind.

The common unwritten law seems to be universal to mankind as well, and this is a really strong apologetic argument for a transcendental law. The patristic writers held, almost universally, to a natural law and one is left with essentially two thousand years of church history affirming a universal binding law that is known through nature by all men. Natural Law in protestant circles is often used pejoratively, but it actually is well grounded in church history. Most importantly, it seems to have a strong Scriptural support as it appears to be a consistent application of what some have termed as creation ordinances where there were certain moral grievances known by man before they were explicitly given by God. One of the most obvious cases of this is the murder of Abel by his brother Cain, who immediately recognizes that he has sinned and runs away to avoid the inevitable punishment.

Natural Law then has its roots in Scripture from the very beginning and it even continues through the New Testament where Paul in Romans 1 speaks of the natural man who knows right from wrong by the truths conveyed in nature. This book was helpful and clarified some of the theological and historical qualms that were laboring through my mind throughout the past year or so.

[Daniel · Rating 4 out of 5]

A very good, brief, yet scholarly introduction to the concept of natural law in both scripture and Reformed theology, which puts paid to the notion that natural theology and natural law are expressions of human autonomy. Natural law is also of immense practical benefit to modern Christians in disputing with secularists on behalf of traditional morality. I have almost lost track of the number of times evangelical ethics has suffered owing to a failure to appeal to natural law.

[Justin Dillehay · Rating 3 out of 5]

This was quite helpful as an introduction (which was its goal). If I were giving someone one book on natural law, it would still be Budziszewksi's What We Can't Not Know. But they're complementary, presenting essentially the same vision.

[Archer · Rating 2 out of 5]

Much of what the authors claim is evidence for natural law seems to simply be evidence for God’s revelation through the scripture.

[Burkean Conservative · Rating 4 out of 5]

A short, yet pithy work on natural law. It does not sacrifice scholasticism for readability, and doesn't dumb down the subject.

The authors define natural law is defined at the beginning of the book as

the notion that there is, because of the divine intellect, a natural order within the created world by which each and every created being’s goodness can be objectively judged, both on the level of being (ontological goodness), and, for human-beings specifically, on the level of human action (moral goodness). Ontological goodness is the foundation of moral goodness.

This work seeks to work out the basic philosophical and biblical foundations for natural law. The book is divided into two parts.

Part I - THE PHILOSOPHICAL FOUNDATIONS OF NATURAL LAW by Dr David Haines

In the first chapter, natural law is defined and distinguished from eternal law and human law. Natural law: nature - “that which something is,”; that which makes a table to be a table and not a horse, and law - normative dictum. Natural law is based on created essences; human nature. Eternal law is not a law that stands over God, but rather eternal law is Divine essence itself. They are ideas in the mind of God, and per divine simplicity, all that is in God is God, thus, while can be a ratione ratiocinate; a rational distinction, there cannot be a real distinction.

Summary:

(1) natural law is founded upon the natures of created beings—specifically, for our purposes, human beings—as those natures were created by God; [that which something is; its nature or essence]
(2) natural law participates in the eternal law; [natural law and eternal law]
(3) natural law should be the basis of human law; [natural law and human law]
(4) natural law is in principle knowable by human beings; and
(5) natural law is normative for all human beings. [normative dictum]

The metaphysical foundation and the epistemological considerations of natural law are laid down in chapters 3 and 4.

The metaphysical foundations of natural law:
1) God - the Divine Creator
2) Existence of real natures

The epistemological foundation of divine law: the existing essences are knowable by humans.

Metaphysical Foundations
1) God - the Divine Creator

What does it mean for natural law to have its metaphysical foundation in God?
The existence of natural law entail’s God’s existence (but not the other way around). Secondly, creation (as an act) is the physical production of divine ideas.

(1) First of all, as the creator of everything, nothing was brought into existence which was not caused by God; thus, God is the creator of man and has established a moral standard over man.
(2) Secondly, as the creator of everything, the idea of each and every thing is to be found, as that thing is meant to be, in the mind of God—as exemplar causes of the things that exist.

2) Existence of real natures

These exemplar causes are called Forms (Plato) or Ideas (Augustine) or exemplars (Aquinas). The second metaphysical foundation is Moderate Realism. What does it mean for Moderate Realism to be a metaphysical foundation for natural law?
(i) created essences exist
(ii) essences can be known.

How do we know that created essences exist?

There are so many things of the same “type”, so much so, that we are able to talk about them in general terms. When asked "what is something", we may respond with many answers, but the usual answer expected is the formal cause. The formal cause picks out that which distinguishes that thing from everything else.

The formal cause gives the nature or essence of a thing. Based on the essence, which is "common to all the natures", "different beings are placed in different genera and species." (Aquinas). Then, the nature of the thing “seems to mean the essence of a thing as directed to its specific operation, for no reality lacks its specific operation.” (Aquinas) or “is the inner and direct source of the activity and doings of any being.” (Gilson). The nature of a thing could also include the final cause as formal and final causes are closely related, as the is-ness of a thing is conceived from its end.

At this point, three clarifications are made:
First, “Until we discover what the human invention was made for, we do not know what it is. We can discover what the invention is for in one of two ways:
(1) finding out, by experience, what it does, that is—what is the primary activity or effect of the invention or
(2) asking the inventor.”

Secondly, exhaustive knowledge about an invention is not necessary in order to know about the invention. Knowing what it is for is enough to know what it is. For the essentialist, the explanation of what makes a thing to be a thing and not the other is that the explanation is most specific about the thing, and rather not the more general aspect of the thing which can be further explained specifically. For humans, “We “simply” need to land upon that which distinguishes humans from everything else of their type.”

Thirdly, regardless of whether one comes to know of natural law through discursive reasoning or con-naturally, “it is obvious that most human beings do not seem to rationally arrive at very specific moral laws.” “So, the Word of God reveals even those truths about human morality which can be known naturally, that is, which are based upon human nature itself.” Then, what is human nature?

Humans are rational animals; animals being the genus and rational the species. As previously noted, everything that exists has a final cause. Not only every being, but also every action has an end. It is observed that the end of each thing habitually tends to a particular good. While the end of a being is hard to discern, the end of individual actions is much easier to discern: the end of the ear is to receive sound, and a good ear is one which successfully attains this end. The "nature" of the ear is a body part that receives sound. The ear-ness (formal cause)of the ear is determined by its achieving its final cause.

By this, we land at a notion of good, as defined by Aristotle, as desiring something for itself "and that end towards which each thing directs itself according to its nature." Each being is good to the extent that it obtains its end. This helps avoid the Naturalistic fallacy, "for goodness just is co-extensive with Being. Thus, insomuch as X is (insomuch as it attains to the full possession of its nature or strays from it), x is good."

The end which is natural to humans as humans—the ultimate end or final cause of human nature is union with God; Augustine, Aquinas and the Westminster Shorter Catechism are in unison on this.

The good and human beings: while human beings are animals and pursue natural ends such as eating, growing; we are also rational, we are distinguished from animals by our rationality.

that by which we judge a human action is or is not moral, is the question of whether or not the action accords with the rational aspect of human nature.

The elements by which we determine the morality of an action are at its core a)teleological and b)related to either the nature of the agent or the nature of the action.

Epistemological Aspect
Considering the epistemological aspect of natural law; can we know it? it is necessary that a law be made known to whom it is applied in order for it to be a just law. Then, how do we know human nature?

Abstraction: "The process of moving from the individual particular things to a concept which applies to the many individuals is called, in Aristotelian-Thomistic philosophy, abstraction." Through the two types of abstraction (of the whole and of the part/form) we come to a knowledge of the nature of the thing under consideration.

Although all immediate sensory experience is of particulars, we have indirect or mediate sensory experience of universals by means of our observation of particulars.

Thus, we have some knowledge of the nature of things around us.

When we arrive at the knowledge of essences, we think God's thoughts after him. The divine idea of man is materialized in the particular existing instances of man.

This part then concludes;

there is an order or rule of human conduct which is (1) based upon human nature as created by God, (2) knowable by all men, through human intuition and reasoning (beginning from his observations of creation, in general; and human nature, in particular) alone, independent of any particular divine revelation provided through a divine spokesperson; and thus (3) normative for all human beings.

PART II: AN EXEGETICAL CASE FOR NATURAL LAW by Andrew Fulford

Fulford seeks to prove the following hypothesis through the Scriptures:

(N1) that there is an objective order to the universe of the kind described above;
(N2) that this order is objectively visible, there to be seen, whether one is wearing the spectacles of Scripture or not;
(N3) that at least some unregenerate people perceive this order.

In chapter 7, he shows these propositions to be true from the Old Testament, chapter 8 from extra-canonical Jewish literature and chapter 9 from the New Testament. Recalling a few of those will give one an idea of how the author seeks to do this.

In Genesis, we see N1 affirmed: God made everything “good”. This means that anything that violates this good created order is evil or bad. Gen 2:18 – “not good” – lonely Adam.

Proverbs is a treasure chest for wisdom,, wisdom from creation, coming from or dependent on the Creator. Ecclesiastes is concerned with the applicability of wisdom. They admit exceptions, and their applicability depends on the ability to identify the right time. This is not a correction of natural law, but rather the nature of natural law to leave open the particularities of execution.

True wisdom does not desire merely positive laws, but understands the need for a certain measure of subjectivity when it comes to the particulars.

Jesus - The Natural Law Theorist

Do unto others.... - assumption of reciprocity:
1) their own basic desires as those that every human being has
2) those desiderata are good; the desires of pagans.

Teaching in sexuality: Mark 10:4-9 and Matt 19:4-6:
1. God created the male/female order of nature at the beginning in Eden, and he has sustained that order in being since then
2. God’s aim in this two-sex order is that the sexes become united in marriage
3. Therefore, since God intends the union of the sexes in marriage, no mere human being ought to
break the union when it has been accomplished; that would be to oppose God’s intention in nature

Paul - The Apostle to the Gentiles

Acts 14 – reasoned with the Lystraians on the objective structure of the world, rather than from the Torah – we are by nature not God; men of like passions, unlike the impassible God.

Acts 17 – Paul regards Epimenides and Aratus as expressing truths about the world.

The author concludes part II with the importance of natural law. For instance:

Once that symbolic reason for the law no longer applied, the laws were no longer necessary. That is unless natural law required them. And so Jesus’ pointing out that, in fact, natural law does not require obedience to Kosher law means that the laws are no longer binding as a result of his ministry.

Another conclusion of natural law is that the civil magistrate need not be subordinated to the clergy, for he can reason, and promote the common good.

This work is indeed a "brief introduction". It is the place where I have begun my dive into the natural law theory, and I don't see why it mustn't be the place to start for others as well.

[Alan Fuller · Rating 5 out of 5]

This is an important book that is much needed for today's Christianity. It gives a philosophical and biblical view of natural law, which is based on the existence of a Creator and the nature of His Creation. Wisdom relates to the order of creation.

"The written book of God constantly bears witness to God’s other book, the book of nature." Kindle loc 761

He relates Bible scriptures to these three propositions.

"(N1) that there is an objective order to the universe of the kind described above;
(N2) that this order is objectively visible, there to be seen, whether one is wearing the spectacles of Scripture or not;
(N3) that at least some unregenerate people perceive this order."
loc 775

He explains the relation to the Gospel and biblical symbolism.

"The aims which embody the flourishing of human beings were the very things occluded by the Pharisaical approach to the law’s purpose; and it is those weightier things of the Torah that natural law also most clearly communicates to human beings." loc 128

"Jordan has arguably described natural law in yet another way: symbols are communicative realities. To say that every created thing symbolizes God is to say that all things, in their intrinsic structure, are intended to make God known to those who observe those things." loc 2517

This book opens up avenues to exegesis and eschatology. I really, really like it.

[Bob Doyle · Rating 3 out of 5]

This book covered areas of natural law that I had not anticipated (probably should have) and may not have picked it up if I knew where it was going but I am glad I did. The arguments made to justify a belief in the reality of natural law as a philosophical question in the first half of the book we’re relatively cogent and supported with significant cites. The book took a turn when it started using scripture for authoritative sourcing for natural law and how this is accepted by both religious and non-religious groups. It goes off the rails here by cherry picking their citations and putting a pretty severe homophonic spin on it.

The arguments were nothing I had not heard before but running across it in writing both startled and got me thinking (always a dangerous combination). I happen to feel strongly that natural law is a reality creating universal virtues that are part of the essence of being human. I also have no problem putting God into this equation. But I do believe that evolution is ongoing both in individuals and also cultures and although not an unswerving positive arc it is consistently moving in the right direction. My paradox is how universal is universal and can it evolve? I mean if accept evolution as a reality whether as individuals or a group how is it possible that natural law could remain static through time. I'm as strong an anti-relativist as you will find but it is still a strong question for me. I could write a good deal longer about this but I will end here by saying it was a good thing to see these politically incorrect ideas in writing which allowed me to dig deeper with my critical thinking antennas activated.

[Pig Rieke · Rating 3 out of 5]

In this book, the Haines and Fulford provide a philosophical and Biblical defense of natural law as defined as the “order or rule of human conduct which is based upon the divinely created human nature and which is normative for all human beings.” The authors pin their defense of this common order in philosophical reasoning based in natures or essences and found throughout the Scriptures. The authors concluding chapter attempts to show the relevance and applicability of the subject at hand.

For myself, the books division into a philosophical section and Biblical exegesis section also functioned as a line of demarcation from what I could understand and what I couldn’t. In other words, the philosophical section was over my head while I enjoyed the Biblical defense section. In sum, I think I agree with the authors thesis; however, the philosophical section’s complexity of writing style and argumentation as well as the brevity of showing the usefulness of the subject has earned a meager three stars from this reviewer.

[Ian Hammond · Rating 4 out of 5]

There is a rule of conduct (1) based on human nature as created by God (2) knowable by all men through intuition and reason (apart from Scripture) (3) normative for all human beings.

This natural law is based upon immutable natures and on the fact that humans can obtain this knowledge through abstraction (deriving universals through experience of particulars).

The Scripture affirms that there is an objective order to the universe, that this order is objectively visible, and that at least some unregenerate people perceive this order.

Following and enforcing natural law leads to human flourishing because the law of nature accords with the design of human nature.

A natural law is assumed by both the old and New Testaments.

New Testament ethics basically overlap with natural law, excepting some rituals (baptism and communion).

Romans 13 shows us that unregenerate civil leaders can know and enact justice to a real but imperfect degree.

Natural law makes a two kingdom theology possible.

[Patrick · Rating 4 out of 5]

Although I only scanned this book (and want to be fair), I am not immediately convinced by its conclusions. First, there is the noted failure to address "how sin and the Fall affect human ability to know natural law (p. 47." Second, there is the statement, fortunately, stated as a question, that "In light of these things, is it possible that, aside from a handful of commands that require ritual acts of Christians (e.g., Baptism and the Eucharist),[176] the rest of New Testament “law” is simply expressing what natural law and prudence already demand (p. 112)." This raises very serious questions about the need for much of the NT and certainly does not address the NT reality that Christian obedience can come about only through the work of the Spirit as one is "in Christ." The arguments and conclusions of this book should be carefully evaluated.

[PD · Rating 4 out of 5]

Brief but accessible introduction on a topic that is both important and confusing. It is important because basic principles have become a priori assumed foundations to much of western civilization (pre-Christian and post-Christian).

It can be confusing because the topic weaves together thousands of years with sometimes overlapping and sometimes diverging definitions, concepts, and interpretations.

It is also important because various interpretations may have differing applications, which when lived in the friction of any present moment elevates the heat of why should People be bent, and who should do the bending, toward what is just and good and wise. Are such things objective and thus outside ourselves, or are they subjective and merely what is right in one’s own eyes?