- Dettagli della rivista
- Formato
- Rivista
- eISSN
- 2284-7308
- Pubblicato per la prima volta
- 20 Sep 2012
- Periodo di pubblicazione
- 3 volte all'anno
- Lingue
- Inglese
Cerca
- Accesso libero
The Aristotelian Conception of Natural Law and Its Reception in Early Protestant Commentaries on the Nicomachean Ethics
Pagine: 3 - 18
Astratto
The Protestant reception both of Aristotle and of the concept of natural law have been the object of renewed attention. The present article aims at a cross-fertilization of these two recoveries: did a specifically Aristotelian approach to natural law (among other important sources) play a significant role in classical Protestant thought? The article answers this question by means of a review of the Protestant commentaries on Aristotle’s natural law-passage in
Parole chiave
- Aristotle
- Natural Law
- Melanchthon
- Velsius
- Accesso libero
John Calvin on the Intersection of Natural, Roman, and Mosaic Law
Pagine: 19 - 41
Astratto
Although there are many studies on John Calvin’s teaching on natural law, the relation between natural law and Roman law has received relatively less attention. This essay examines the relation between natural law and Roman law in Calvin’s exegetical writing on the Mosaic law. I argue that Calvin regarded Roman law as an exemplary, albeit imperfect, witness to the natural law, and he used Roman law to aid in his interpretation of the Mosaic law. Since he assumed that Roman law embodies principles of natural law, Calvin drew on Roman law as an aid in order to distinguish natural from positive law within the Mosaic law. He also broadened the scope of commandments in the second table of the Decalogue by comparison with natural and Roman law. Yet although Calvin drew many continuities between Mosaic and Roman laws, he remained critical of the Roman system due to various failings in comparison with Scripture and principles of natural law.
Parole chiave
- John Calvin
- natural law
- Roman law
- Mosaic law
- Decalogue
- Accesso libero
‘Vestiges of the Divine Light’: Girolamo Zanchi, Richard Hooker, and a Reformed Thomistic Natural Law Theory
Pagine: 43 - 62
Astratto
This article assesses Jerome Zanchi’s (1560-90) theory of natural law in relation to that of Richard Hooker’s (1554-1600) by arguing three theses. First, Zanchi’s view of natural law is generally Thomistic, but he expands upon it in a manner similar to his contemporaries, thereby providing further evidence against the increasingly discredited narrative of a Protestant voluntarism dominating early Reformed scholastic thought. Second, Zanchi’s commitment to the Reformed doctrine of total depravity does not represent as drastic a departure from Thomas as might first appear. Third, Hooker’s disagreement with Zanchi on this last point does not, as often argued, result from his own diluted commitment to total depravity, but denotes a more coherent and elegant way of reaching the same Reformed Thomistic synthesis. The historical record suggests that Hooker’s approach proved more influential than Zanchi’s.
Parole chiave
- Natural Law
- Richard Hooker
- Jerome Zachi
- Thomas Aquinas
- Re-Inscription
- Accesso libero
Pagans and Theologians: An Examination of the Use of Christian Sources in Niels Hemmingsen’s De Lege Naturae
Pagine: 63 - 73
Astratto
At the conclusion of his
Parole chiave
- Niels Hemmingsen
- natural law
- Aristotelianism
- Lutheranism
- Melanchthon
- Accesso libero
‘All Things Are Lawful’: Adiaphora, Permissive Natural Law, Christian Freedom, and Defending the English Reformation
Pagine: 75 - 103
Astratto
Adiaphora (‘indifferent matters’) and permissive natural law both conceptually pointed towards an arena of liberty in which the individual remained free to take up (or not) particular courses of action. In the Reformation debates over the external regulation of Christian freedom for the maintenance of peace and order, these two concepts became freighted with political significance; but they also in turn shaped attitudes over when and where obedience was due in relation to the civic regulation of liberty. Tudor apologetics deployed both ideas in order to defend the English Reformation, especially the claim of the royal supremacy to have due authority to regulate ecclesiastical affairs in indifferent matters, limiting Christian freedom and requiring obedience. By situating these debates within the context of the conceptual development of adiaphora and permissive natural law from their original philosophical roots through to the Reformation, this article establishes the genealogy of claims that defined such apologetics. After surveying the seemingly intractable dilemmas in the thought of Thomas Starkey and John Whitgift over why obedience to lay ecclesiastical supremacy was due, this article considers the radical return to the permissive natural law traditions of the medieval period in the Elizabethan conformist thought of Richard Hooker. In this return, Hooker supplanted divine permissions and scriptural principles as the guide for the proper regulation of indifferent matters with an appeal to the light of reason as the divine instrument through which binding human laws are made to govern society and limit freedom for the public good, even in the life of the national church.
Parole chiave
- adiaphora
- liberty
- permissive natural law
- Reformation
- royal supremacy
- Accesso libero
‘According to Right Law’: John Jewel’s Use of the Ius Antiqua in His Defense of the Elizabethan Church
Pagine: 105 - 126
Astratto
In his
Parole chiave
- John Jewel
- Gratian
- Canon Law
- Papacy
- Elizabethan Church
- Accesso libero
The Role of Nature in New England Puritan Theology: The Case of Samuel Willard
Pagine: 127 - 142
Astratto
This article discusses the role of nature in the theological system of New England minister Samuel Willard (1640-1707). I focus specifically on his account of theological anthropology, the relationship of nature and grace, and the moral (or natural) law, and show how each relates to his views on civil government and civil law. Willard affirmed the natural law, natural religion, and natural worship, and he acknowledged and respected pagan civic virtue and grounded civil order and social relations in nature. Willard’s theological articulations are substantively the same as those found among the ‘Reformed orthodox’ theologians of 17th century Europe, which provides evidence for the thesis that Reformed orthodoxy was a transatlantic movement. His reliance on nature also corrects scholarship on the New England Puritans, which often assumes that they rejected the Christian natural law tradition.
Parole chiave
- Samuel Willard
- natural law
- natural religion
- Reformed Orthodoxy
- New England Puritans