Rediscovering the Natural Law in Reformed Theological Ethics (Emory University Studies in Law and Religion

by Stephen J. Grabill

Is knowledge of right and wrong written on the human heart? Do people know God from the world around them? Does natural knowledge contribute to Christian doctrine? While these questions of natural theology and natural law have historically been part of theological reflection, the radical reliance of twentieth-century Protestant theologians on revelation has eclipsed this historic connection.

Stephen Grabill attempts the treacherous task of reintegrating Reformed Protestant theology with natural law by appealing to Reformation-era theologians such as John Calvin, Peter Martyr Vermigli, Johannes Althusius, and Francis Turretin, who carried over and refined the traditional understanding of this key doctrine. Rediscovering the Natural Law in Reformed Theological Ethics calls Christian ethicists, theologians, and laypersons to take another look at this vital element in the history of Christian ethical thought.

Genres: Theology, Philosophy, History

320 pages, Paperback

First published September 15, 2006

Reviews

[Josiah Hasbrouck · Rating 4 out of 5]

it might be a 5 but i’m not a doctoral student and i frankly did not understand at least 25% of the book so he gets a 4 until i’m not as dumb

[J. · Rating 5 out of 5]

Stephen J. Grabill, proves his acquaintance with the sources through out this book. In the introduction he gives a brief survey to the nature and state of natural law scholarship. He acknowledges the renewed interest but also the inclining rejection of the natural law. Grabill observes the reasoning behind this "Barthian" mode of thought. He observes that the rejection of the natural law stems from the identification of it as "Roman Catholic" or "Thomist". These were the principal objections of Barth in his debate against Emil Bruner. Where Barth gave a resounding "Nein" against Bruner's proposal for a return to a pure understanding of "theologia naturalis". Grabill argues that this thesis against natural law theory stems from a misunderstanding of the relationship between Reformation and Post-Reformation Orthodoxy. The theological loci of Natural law, was a locus not touched by the Reformers nor their Reformed Orthodox followers. Grabill brings this to attention, because the Reformed Orthodox stemming from the period of 1565-1750 remain the standard and basis for Protestant theology. To place a antithesis between Calvin and the Reformed Orthodox (as done by Bart and most of 20th century Reformed Theology) is to make a fundamental error and to presuppose two things. One, Calvin as the paradigmatic model for Post-Reformation Orthodoxy. And, two to not understand the relationship between the theology of the Reformers and the codification of their theology in the periods of Reformed Orthodoxy. One's Reformers particular treatment of a theological loci does not set the standard for adherence to that particular loci, but the theologians of the High Period of Orthodoxy's particular solidification of that doctrine does. Why is this you may ask? Although, seminal traces of scholasticism and scholastic distinctions can be traced in Vermigli, Zanchi, and Hypersius the codification of these scholastic distinctions and formulations can't be found without the Early Period of Orthodoxy and the solidification of these categories and formulations can't be found without the High Period of Orthodoxy. Therefore, one must not seek to find a central dogma in the theology of the Reformers, but must view the Reformed's system as a organic body of doctrine.

[Tim Wilder]

This is the book to read, rather than VanDrunen's stuff.

It is important to learn about these natural law views, because there is so much pretense from all sides about it. Everyone from the Van Tillians to the Radical Two-Kingdom people want to rewrite history as they 1) want to claim the Reformed theological tradition as their own, and 2) hate what the Reformed theological tradition really is.

This does not mean that we have to go back to the Thomist stuff. But it is necessary to get oriented and lose illusions about the history of thought.

[Nicholas · Rating 4 out of 5]

Thoroughly researched. Enormous in scope. Largely pulls it off!

[Jordan Coy · Rating 5 out of 5]

Natural Law has been looked upon with suspicion for the last century. After the polemics of Karl Barth in rejecting Natural Law (NL), the broader reformed world has shied away from using NL. This however, is not historically grounded. Stephen Grabill’s study on Natural Law explores the theology of Calvin, Vermigli, Althusius, and Turretin to present their contributions to Natural Law from a reformed perspective.

Calvin:
Calvin roots his conception of NL in the duplex cognito Dei; The twofold knowledge of God as Creator and Redeemer (Page 86)
We can know God as creator by reason by the sensus divinitatis; Humanity’s universal awareness of God (71)

Vermigli:
Vermigli is broadly Thomistic with strong a Augustinian accent in his view of NL (102)
Knowledge is divided into two: (103)
1. Revealed-- Theology
2. Acquired-- Philosophy
Acquired knowledge is open to all people through natural means
The exegetical basis of Vermigli’s NL is found in Romans 1-2 (104)


Althusius:
Political theorist Althusius utilizes NL as part of his political theory. He primarily draws from reformer Jerome Zanchi in his view of NL (132)
Zanchi has three levels to Natural Law (137-138)
1. Self-Preservation
2. Advancing the race by procreation and the education of children
3. Religion-- worship of God as they “do good to those with whom they live, and know justice and honesty”
Althusius sees NL as the basis of the law for the political community
Common Law sets forth “the geneal theory and practice of love, for God and one’s neighbor” (145)
From Common Law, Proper Law is “the law drawn up and established by the magistrate on the basis of common law.” So Proper Law is “the practice of common law as adapted to a particular polity” (147)

Turretin:
For Turretin, Natural Law is “the practical rule of moral duties to which human beings are bound by nature” (166)
Question: does the existence of atheists disprove the sensus divinitatis? (163)
Turretin’s answer: no, as much as insanity disproves that man is a rational animal. It arises from the evidence of the thing itself.

Turretin divides knowledge into two: (157)
1. Innate
2. Acquired
True notions of God are revealed “partly in their hearts (innate) and partly in the works of creation (acquired)." (157)

Stephen Grabill’s book is a great historical survey that retrieves Natural Law from the Reformed scholastics and reaffirms its place within the Reformed tradition. The rejection of Natural law is not the norm for the Reformed, but these reformers have been able to appropriate natural law, drawing from medieval scholastics such as Aquinas, to understand human knowledge, political and civil theory, and God’s gracious mercies on humanity after the fall.

5/5 Great book

[Daniel · Rating 4 out of 5]

Fascinating study. Just one more reason to loathe Barth!

[Simon · Rating 4 out of 5]

Very good.

[Steve · Rating 5 out of 5]

Really good.