New PDF release: Biblical Natural law: A Theocentric and Teleological

By Matthew Levering

ISBN-10: 0199535299

ISBN-13: 9780199535293

The speculation of traditional legislation is arguable this day since it presumes that there's a good "human nature" that's topic to a "law." How will we be aware of that "human nature" is reliable and never ever-evolving? How do we count on "law" to not constrict human freedom and strength? moreover if there's a "law," there has to be a lawgiver. Matthew Levering argues that natural-law conception is sensible merely inside of a broader worldview, and that the Bible sketches either this kind of persuasive worldview and an account of typical legislations that provides an exhilarating portrait of the ethical existence. to set up the relevance of biblical readings to the broader philosophical debate on ordinary legislations, this research bargains an summary of contemporary natural-law theories from Cicero to Nietzsche, which opposite the biblical portrait through putting humans on the middle of the ethical universe. while the biblical portrait of typical legislation is other-directed, ordered to self-giving love, the fashionable bills flip inward upon the self. Drawing at the considered St. Thomas Aquinas, Levering employs theological and philosophical research to accomplish a modern doctrine of typical legislation that accords with the biblical witness to a loving writer who attracts humans to percentage within the divine existence. This e-book offers either an advent to common legislation thought and a compelling problem to reconsider present biblical scholarship at the subject.

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15:19), he points to the Decalogue as the permanent and interior heart of the Law. When a young man asks Jesus what the man must do to have eternal life, Jesus places the ten commandments at the heart of following Jesus—adding a deeper story-context to the Decalogue, but by no means displacing or downgrading the Decalogue (Matt. 19:16–22). 69 Verhey, Remembering Jesus, 475. One notes similarities with how Schleiermacher conceives of dogma as pale second-order reflection upon the experience of Jesus’ absolute God-consciousness.

In Buber, On the Bible: Eighteen Studies, ed. Nahum N. Glatzer (New York: Syracuse University Press, 2000), 118–21. 4 Von Balthasar, ‘Nine Propositions on Christian Ethics’, 96. Russell Hittinger identifies a key point of convergence between von Balthasar and Aquinas with respect to moral theology: ‘for both Aquinas and Balthasar the activity of moral theorizing is meant to serve the goal of moral perfection. That is to say, moral theorizing is not just a matter of describing human potential for various ranges of goods, according to which we might then infer schemes of duties and rights .

77 Barton, Ethics and the Old Testament, 59. 78 Ibid. This leaves out, of course, the richly biblical Catholic tradition of theological reflection. 44 The Bible and Natural Law ‘natural law’ is simply another way of human beings defining good and evil for themselves, rather than obeying God’s law and allowing God to be the ultimate lawgiver (cf. Gen. 3:4–5). In contrast, Barton suggests, Catholic ethicists tend to think that the Protestant rejection of ‘natural law’ gives inadequate room for the doctrine of creation and for the capacities of human reason, as created, even after sin.

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Biblical Natural law: A Theocentric and Teleological Approach by Matthew Levering


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