Integration of Natural Law and Scripture in Theology
Integration of Natural Law and Scripture in Theology
The integration of natural law and Scripture is a complex theological concept that has been debated across various Christian traditions. At its core, natural law refers to the idea that there is a universal moral law that can be known through reason and is reflected in the natural order of things.
In the biblical text, the concept of natural law is hinted at in passages such as Romans 2:14-15, where Paul writes that Gentiles who do not have the law "show that the work of the law is written on their hearts" [4]. This idea is also reflected in the writings of the apostle Paul, who argues that the law is "holy, just, and good" (Romans 7:12) and that it is "fulfilled" in the love commandment (Galatians 5:14) [1].
The early Christian tradition, as represented by the Church Fathers, also grappled with the relationship between natural law and Scripture. For example, Augustine argued that the moral law is a reflection of the divine law and that it is knowable through reason [5]. Similarly, Thomas Aquinas developed a sophisticated understanding of natural law as a participation in the eternal law of God, which is reflected in the natural order of things [8].
Different Christian traditions have approached the integration of natural law and Scripture in distinct ways. The Reformed tradition, as represented by Calvin and Hodge, has emphasized the importance of Scripture as the primary source of theological knowledge, while also acknowledging the role of natural law in understanding moral obligations [2, 3, 4]. In contrast, the Catholic tradition, as represented by Aquinas, has given a more prominent role to natural law in its theological synthesis [8].
The Lutheran tradition, as reflected in Luther's Small Catechism, has emphasized the importance of Scripture in understanding the moral law, while also acknowledging the role of reason in understanding natural law [7]. The Anglican tradition, as represented by the Thirty-Nine Articles, has also emphasized the importance of Scripture, while leaving room for the role of reason and natural law in understanding moral obligations [6].
The integration of natural law and Scripture is not without its challenges. Some traditions have been criticized for giving too much weight to natural law, potentially undermining the authority of Scripture. Others have been criticized for neglecting the role of natural law, potentially leading to a form of biblical fideism.
Sources
- Galatians (Protestant academic) “Tyndale House on Galatians 5:14: 5:14 the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.2: 64:7 66:24 Jeremiah 4:31 5:8 5:28 7:4 7:4 9:1 10:23 10:24 10:24 11:21 17:1 17:5 18:16 19:6 19:8 22:24 22:28 25:9 25:13 25:18 28:10 28:11 30:11 31:15 43:2 48:2 50:11 Lamentations 1:7 2:5 2:8 3:29 Ezekiel 15:3 16:26 20:11 20:24 20:25 26:2 26:14 37:1 43:15 43:15 47:11 Daniel 5:28 5:30 5:31 7:10 7:17 8:20 Hosea 1:7 6:4 8:14 9:6 13:3 Joel 1:13 2:13 2:23 2:28 Amos 1:3 3:6 4:1 4:1 5:10 5:19 8:11 Micah 1:3 1:11 2:11 7:9 7:16 Nahum 3:8 Habakkuk 2:1 2:1 2:1 2:2 3:2 3:2 3:13 Zechariah 9:14 13:4 14:3 Malachi 1:4 1:11 4:2 Matthew 2:14 3:12 3:12 3:12 3:12 ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: the doctrine of the Bible, and such is the teaching of our religious consciousness when under the influence of the Spirit of God. The true method in theology requires that the facts of religious experience should be accepted as facts, and when duly authenticated by Scripture, be allowed to interpret the doctrinal statements of the Word of God. So legitimate and powerful is this inward teaching of the Spirit, that it is no uncommon thing to find men having two theologies, — one of the intellect, and another of the heart. The one may find ex”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: 5:9 5:9 5:10 5:10 5:12 5:12-21 5:12-21 5:16 5:16 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:21 6:1-8 6:1-23 6:1-23 6:3 6:3 6:3 6:4-10 6:5 6:8 6:14 6:14 6:14 6:14 7:1 7:1 7:1-6 7:1-25 7:2 7:2 7:3 7:3 7:4 7:4 7:4 7:4-6 7:4-6 7:6 7:7 7:7 7:7 7:7 7:7-25 7:7-25 7:12 7:14 7:24 7:33 7:34 8:1-39 8:3 8:9-11 8:9-11 8:10 8:11 8:12 8:16 8:16 8:17 8:17 8:19-21 8:19-23 8:21 8:25 8:30 8:33 8:34 8:34 9:1-33 9:4 9:4 9:4 9:8 9:8 10:3 10:3 10:4 10:8 10:9 10:9 10:10 10:10 10:10 10:11-15 10:14 10:14 10:15 11:1-36 11:6 11:11 11:11 ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. IV.-- 12. You say in your letter: 1 "You do not require me to teach you in what sense the apostle says, ' To the Jews I became as a Jew, that I might gain the Jews ;' ' and other such things in (part 2): of the matter: they will not become Christians, but they will make us Jews. 14. For what Christian will submit to hear what is said in your letter? "Paul was indeed a Jew; and when he had become a Christian, he had not abandoned those Jewish sacraments which that people had received in the right way, and for a certain appointed time. There”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Service of the Word: A Service of the Word An Order for Evening Prayer on Sunday An Order for Morning Prayer on Sunday An Order for Night Prayer (Compline) in Traditional Language An Order for Night Prayer (Compline) Authorized Forms of Confession and Absolution Endings and Blessings Evening Prayer Introduction Morning Prayer Morning and Evening Prayer from The Book of Common Prayer Night Prayer (Compline) Notes Notes Opening Sentences Prayers for Various Occasions Schedule of Permitted Variations Thanksgiving for Holy Baptism Thanksgiving f”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Even: Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel. 1 Cor. 9:14. Let him that is taught in the Word communicate unto him that teacheth in all good things. Gal. 6:6. Let the elders that rule well be counted worthy of double honor, especially they who labor in the Word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn; and the laborer is worthy of his reward. 1 Tim. 5:17-18. Obey them that have the rule over you, and submit yourselves; for they watch for your soul”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Vows, Art. 5: Article: Whether a vow is an act of latria or religion? I answer that, As stated above (Question [81], Article [1], ad 1), every act of virtue belongs to religion or latria by way of command, in so far as it is directed to the reverence of God which is the proper end of latria. Now the direction of other actions to their end belongs to the commanding virtue, not to those which are commanded. Therefore the direction of the acts of any virtue to the service of God is the proper act of latria. Now, it i”