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Calvinist Natural Law and the Ultimate Good
Vol 5 The Western Australian Jurist 153 CALVINIST NATURAL LAW AND THE ULTIMATE GOOD * CONSTANCE YOUNGWON LEE ABSTRACT Calvin’s natural law theory is premised on the sovereignty of God. In natural law terms, the ‘sovereignty of God’ doctrine prescribes that the normative standards for positive law originate from God alone. God is the sole measure of the ‘good’. This emphasis allows for a sharp separation between normative and descriptive dimensions. In this context, it would be a logical fallacy to maintain that anything humanly appointed can attain the status of self- evidence. However, in recent years, new natural law theorists have been guilty of conflating the normative and descriptive dimensions – a distinction that is critical to the discipline of natural law. This may stretch as far back to Aquinas who set human participation in the goods (‘practical reason’) as the rightful starting place for natural law. This paper explores Calvin’s natural law theory to show how his concept of ‘the ultimate good’ harnesses the potential to restore natural law theory to its proper order. By postulating a transcendent standard in terms of ‘the ultimate good’ – God Himself – Calvin’s natural law provides a philosophical framework for compelling positive laws in the pursuit of a higher morality. I INTRODUCTION “There is but one good; that is God. Everything else is good when it looks to Him and bad when it turns from Him”. C S LEWIS, The Great Divorce1 * Tutor and LLM Candidate, T C Beirne School of Law, University of Queensland. The author would like to acknowledge the contributions of several scholars, particularly Associate Professor Jonathan Crowe for his insightful remarks. -
Protestant Reformed Theological Journal
Protestant Reformed Theological j Journal VOLUME XXXV April, 2002 Number 2 In This Issue: Editor's Notes 1 Setting in Order the Things That Are Wanting (5) Robert D. Decker 2 A Comparison ofExegesis: John Calvin and Thomas Aquinas Russell J. Dykstra 15 The Serious Call of the Gospel - What Is the Well-Meant Offer of Salvation (2) Lau Chin Kwee 26 Nothing but a Loathsome Stench: Calvin"s Doctrine ofthe Spiritual Condition ofFallen Man David-J. Engelsma 39 Book Reviews 61 ++++ ISSN: 1070-8138 PROTESTANT REFORMED THEOLOGICAL JOURNAL Published twice annually by the faculty of the Protestant Reformed Theological Seminary: Robert D. Decker, Editor Russell J. Dykstra, Book Review Editor David J. Engelsma ++++ The Protestant Reformed Theological Joumal is published by the Protestant Reformed Theological Seminary twice each year, in April and November, and mailed to subscribers free of charge. Those who wish to receive the Journal should write the editor, at the seminary address. Those who wish to reprint an article appearing in the Journal should secure the permission of the editor. Books for review should be sent to the book review editor, also at the address ofthe school. Protestant Reformed Theological Seminary 4949 Ivanrest Avenue Grandville, MI 49418 USA EDITOR'S NOTES Prof. Russell J. Dykstra presents the first article ofa series on "A Comparison of Exegesis: John Calvin and Thomas Aquinas." Because of the stature of these two theologians (Calvin in the Protestant, Le., especially Reformed Protestant tradition; Aquinas in the Roman Catholic tradition), Dykstra points out that for these two men to be "compared and contrasted in many areas oftheirwork and thought is only natural." And indeed there are many works published contrasting these giants. -
Calvin Against the Calvinists in Early Modern Thomism
chapter 14 Calvin against the Calvinists in Early Modern Thomism Matthew T. Gaetano Reformed Protestants opposed to Arminianism saw themselves as aligned with the Dominican Thomists who opposed the accounts of free choice provided by Luis de Molina (1535– 1600) and many of his fellow Jesuits.1 Do- minicans and Reformed Protestants both defended a fiercely anti- Pelagian doctrine of predestination, reprobation, and intrinsically efficacious grace, while Jesuits, Arminians, and some Lutherans honed notions like middle knowledge out of concern that their opponents, whether Roman Catholic or Protestant, destroyed free choice and made God the author of sin.2 Scholars have recognized these cross- confessional resemblances, and this volume has helped to clarify the substantive borrowings. Reformed theologians clearly expressed their sense of a common outlook on predestination, reprobation, and the relationship of grace and free choice not only with Thomas Aquinas (d. 1274) but also with post- Tridentine Dominicans.3 At times, they employed 1 The title is a reference to Basil Hall, “Calvin against the Calvinists,” in John Calvin: A Collection of Distinguished Essays, ed. Gervase Duffield (Grand Rapids: 1966), 19– 37. But, in contrast with Hall, the Dominicans examined in this essay generally praised the (supposed) depar- tures of later Reformed theologians from John Calvin. For an excellent discussion of the problems with Hall’s approach and with the term Calvinist, see Richard A. Muller, Calvin and the Reformed Tradition: On the Work of Christ and the Order of Salvation (Grand Rapids: 2012), 15, 48, 52, 145, 159– 60. 2 Besides the contributions to this volume, see the clear account of the figures and issues in this debate in Willem J. -
Commentary on Corinthians - Volume 1
Commentary on Corinthians - Volume 1 Author(s): Calvin, John (1509-1564) (Alternative) (Translator) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: Commentary on Corinthians is an impressive commentary. Calvin is regarded as one of the Reformation©s best interpret- ers of scripture. He frequently offers his own translations of a passage, explaining the subtleties and nuances of his translation. He has a penchant for incorporating keen pastoral insight into the text as well. He always interacts with other theologians, commentators, and portions of the Bible when interpreting a particular passage. Further, this volume also contains informative notes from the editor. Calvin©s Comment- ary on Corinthians should not be ignored by anyone inter- ested in the books of Corinthians or John Calvin himself. Tim Perrine CCEL Staff Writer This volume contains Calvin©s commentary on the first 14 chapters of 1 Corinthians. Subjects: The Bible Works about the Bible i Contents Commentary on 1 Corinthians 1-14 1 Translator's Preface 2 Facsimile of Title Page to 1573 English Translation 16 Timme's 1573 Preface 17 Calvin's First Epistle Dedicatory 18 Calvin's Second Epistle Dedicatory 21 The Argument 24 Chapter 1 31 1 Corinthians 1:1-3 32 1 Corinthians 1:4-9 38 1 Corinthians 1:10-13 43 1 Corinthians 1:14-20 51 1 Corinthians 1:21-25 61 1 Corinthians 1:26-31 65 Chapter 2 71 1 Corinthians 2:1-2 72 1 Corinthians 2:3-5 74 1 Corinthians 2:6-9 78 1 Corinthians 2:10-13 85 1 Corinthians 2:14-16 89 Chapter 3 94 1 Corinthians 3:1-4 95 1 -
Reformed Tradition
THE ReformedEXPLORING THE FOUNDATIONS Tradition: OF FAITH Before You Begin This will be a brief overview of the stream of Christianity known as the Reformed tradition. The Presbyterian Church (U.S.A.), the Cumberland Presbyterian Church, the Reformed Church in America, the United Church of Christ, and the Christian Reformed Church are among those considered to be churches in the Reformed tradition. Readers who are not Presbyterian may find this topic to be “too Presbyterian.” We encourage you to find out more about your own faith tradition. Background Information The Presbyterian Church (U.S.A.) is part of the Reformed tradition, which, like most Christian traditions, is ancient. It began at the time of Abraham and Sarah and was Jewish for about two thousand years before moving into the formation of the Christian church. As Christianity grew and evolved, two distinct expressions of Christianity emerged, and the Eastern Orthodox expression officially split with the Roman Catholic expression in the 11th century. Those of the Reformed tradition diverged from the Roman Catholic branch at the time of the Protestant Reformation in the 16th century. Martin Luther of Germany precipitated the Protestant Reformation in 1517. Soon Huldrych Zwingli was leading the Reformation in Switzerland; there were important theological differences between Zwingli and Luther. As the Reformation progressed, the term “Reformed” became attached to the Swiss Reformation because of its insistence on References Refer to “Small Groups 101” in The Creating WomanSpace section for tips on leading a small group. Refer to the “Faith in Action” sections of Remembering Sacredness for tips on incorporating spiritual practices into your group or individual work with this topic. -
The French Wars of Religion
New Dorp High School Social Studies Department AP World History Mr. Hubbs The French Wars of Religion The French Protestants were called Huguenots and they represented only a small part of the population. Before the 1560s it was illegal for Huguenots to worship publicly. In 1562, Catherine, the Queen of France took a major step in religious toleration by allowing Huguenots to hold public worship outside the boundaries of towns. They were also allowed to hold church assemblies. Catherine was a Catholic and wanted France to remain Catholic; she also did not want a Protestant France. This began the French Wars of Religion which lasted for almost forty years and destroyed thousands of lives. Catholics began to target and kill many Huguenots. Fearing a Huguenot uprising, Catherine convinced Charles IX that the Huguenots were plotting his overthrow. On August 24, 1572, the day before St. Bartholomew's Day, royal forces hunted down and executed over three thousand Huguenots in Paris. Within three days, royal armies had hunted down and executed over twenty thousand Huguenots. The St. Bartholomew Massacre was a turning point in the history of the Christian Church. In 1576, Henry III ascended to the throne. And some Catholics formed a violent and fanatical group which was aided by Philip II of Spain who wanted to overthrow the Protestant churches of other countries. Henry III was stabbed to death and Henry IV became king. Henry IV stated that the only way France would find peace is if it were ruled by a tolerant Catholic king. On April 13, 1598, Henry IV ended the religious wars in France by proclaiming the Edict of Nantes. -
Saturiwa Trail Virtual Ranger Program
SATURIWA TRAIL Talbot Islands State Parks 12157 Heckscher Dr. Discover the Saturiwa Trail by car Jacksonville, FL 32226 Saturiwa Trail with a Park Ranger on your stereo or Telephone: phone! Have a virtual Park Ranger (904) 251-2320 Virtual Ranger alongside you (on CD or stream) while you drive the 4.4 mile Saturiwa Program Trail at your own pace. Discover the endless history of this exciting island while you hear about the natural, cul- tural, and historic environment that surrounds you. To stream, simply scan the QR Code below with your smartphone’s QR reader app and you’ll be taken directly to the virtual ranger webpage. Then click on the MP3 link at each tour stop. Driving time with stops: 2 hours Florida’s state parks are committed to providing equal access to all facilities and programs. Should you need assistance to enable your participation, please contact the ranger station. Large Alternate format Print available upon Talbot Islands State Parks Virtual Ranger Series, Volume 1 - Saturiwa Trail Note to participants: The term “Saturiwa” is pronounced as [sa-chur-EE-wa]. Welcome to Talbot Islands State Parks and the Virtual Ranger Series. This is a driving tour of the 4.4 mile Saturiwa Trail on Fort George Island, Florida. Each stop is marked on the edge of Fort George Road and Palmetto Avenue with a brown sign. If you are using the audio CD, you will hear the music in between each tour stop, which will signal you to stop your CD player and proceed to the next stop. -
John Jay and Benjamin Franklin Benjamin Franklin Was Born in 1706 in Boston to a Lower-Class Family and Was the 15Th out of 17 Children
John Jay and Benjamin Franklin Benjamin Franklin was born in 1706 in Boston to a lower-class family and was the 15th out of 17 children. Franklin never received a formal education past the age of 10. He became a printer’s apprentice and eventually moved to Philadelphia at the age of 17 to continue his trade. John Jay was born in 1745 in New York to a moderately wealthy family and was the 8th of 10 children. He received a good education and was taught by tutors before attending King’s College at the age of 14. After graduating, he became a successful lawyer. Huguenot Cross John Jay and Benjamin Franklin both descended from ancestors who came to America seeking religious freedom. Jay’s ancestors were French Huguenots while Franklin’s family were Puritans. The stories of their ancestor’s religious persecution had a huge impact on both men and is reflected in many of their beliefs. John Jay’s grandfather, Augustus Jay, was a French Huguenot who came to America in the 1680s. Augustus and his family had to leave France in order to flee the religious persecution of Huguenots after the King of France revoked the Edict of Nantes. The Edict had protected French Protestants from religious persecution in the heavily Catholic country and without it, Huguenots were no longer safe in France. The oppression and pursuit of religious freedom that his ancestors endured had a lasting effect on Jay and his beliefs. He strongly believed that there should not be a national religion and that it was important to enforce a strong separation between religion and government. -
Violence in Reformation France Christopher M
Marquette University e-Publications@Marquette Maria Dittman Library Research Competition: Library (Raynor Memorial Libraries) Student Award Winners 4-1-2010 Quel Horreur!: Violence in Reformation France Christopher M. McFadin Marquette University, [email protected] Undergraduate recipient (Junior/Senior category) of the Library's Maria Dittman Award, Spring 2010. Paper written for History 4995 (Independent Study) with Dr. Julius Ruff. © Christopher M. McFadin 1 Quel horreur! : Violence in Reformation France By Chris McFadin History 4995: Independent Study on Violence in the French Wars of Religion, 1562-1629 Dr. Julius Ruff November 9, 2009 2 Oh happy victory! It is to you alone Lord, not to us, the distinguished trophy of honor. In one stroke you tore up the trunk, and the root, and the strewn earth of the heretical vermin. Vermin, who were caught in snares that they had dared to set for your faithful subjects. Oh favorable night! Hour most desirable in which we placed our hope. 1 Michel de Roigny, On the St. Bartholomew’s Day Massacre, 1572 The level of sectarian violence that erupted in Reformation France was extraordinary. Otherwise ordinary Catholics tortured their Huguenot neighbors to death and then afterwards mutilated their corpses, sometimes feeding the disfigured remains to farm animals. Catholic children elicited applause from their coreligionists as they killed adult Huguenots by tearing them to pieces. Huguenots assaulted Catholic priests during the Mass, pillaged Catholic churches, and desecrated the Host. Indeed, as the sectarian duel increased in frequency and intensity, a man could be killed for calling someone a Huguenot; both sides used religion to rationalize the assassinations of dukes and kings. -
Huguenots.Pdf
The Huguenots Evangelicals persecuted by the French state he Protestant Reformation in the two stormy centuries of persecution, T16th century changed the face the great majority of them had been of Europe, including France. At one driven from their native land. When point, evangelical Protestants (known given the opportunity, these loyal and as Huguenots) made up ten per cent hard-working citizens made a great of the population of France,1 and contribution to France, and also in the close to half the nobility.2 But after countries to which they fled.3 The story of the Huguenots encourages Christians in our day to “seek the peace of the city” in which they live. However, despite being model citizens, their religious liberty gave way to persecution – a timely warning not to take civic freedoms for granted. ‘Emigration of the Huguenots, 1566’ by Jan Antoon Neuhuys MARGUERITE Growth and persecution OF NAVARRE The sister of King Francis I of France, Marguerite, was unusually gifted and beautiful – and deeply committed to the Protestant faith. She used Fleeing Huguenots welcomed by the Prince-elector of Brandenburg-Prussia her position as Queen of Navarre (a territory in he renewed study of the were burned at the stake. Many south-west France) TBible during the Renaissance others were tortured or sent as to give refuge helped prepare the way for the slaves to galley ships, or fled to to those fleeing Protestant Reformation. At its neighbouring countries.7 persecution.14 core, the reformers rediscovered Despite this, the reformed During her reign the Bible’s teaching that church in France kept growing.8 (1525-1549), the salvation is a gift of God’s free The joyful witness of those poor of Navarre grace. -
Quakers in France, (Accessed 10 July 2017)
A Journey through Space and Time to the Quakers of France Judy Pocock We travelled in the print of olden wars; Yet all the land was green; And love we found, and peace, Where fire and war had been. They pass and smile, the children of the sword— No more the sword they wield; An O, how deep the corn Along the battle field! By Robert Louis Stevenson writing as W.P. Bannatyne, epigraph to Travels with a Donkey in the Cevennes, 1879. Introduction to visit the Quakers of Congénies in the south of France. I had learned about this As I travelled on the high speed train small Quaker group from a fellow student south from Paris, I really had no idea the in my internet Quaker Studies course, and I world I was entering. If I had, I would have was on my way to visit him and his Meeting. looked more closely and found memories To me, the south of France was more of and words to capture the feeling. I do an exotic legend than a reality. Two Euros remember speeding near and sometimes got me on the local bus from Nimes and, as through craggy untamed mountains and it wound south from one tiny medieval stretches of green fields. I was on my way village to the next, I hung on to my suitcase Canadian Quaker History Journal 81 (2016) 99 The Quakers of France worried that I really didn’t have a clue if I requisite shutters. Off they went for their was going in the right direction to the right mid-afternoon nap and I was left alone to place. -
French Meeting Timucua in Jacques Le Moyne De Morgues
A Staged Encounter: French Meeting Timucua in Jacques Le Moyne de Morgues FRANK LESTRINGANT The rituals and ceremonials were not the decorative covering of the alliances; they were its sinews. —Richard White, The Middle Ground (1991) In 1591, a quarter of a century after the destruction of the French settlements in Florida by the Spanish adelantado Menéndez de Avilés in autumn of 1565, there appeared in Frankfurt the second volume of Théodore de Bry’s Great Voyages, the Brevis Narratio of Jacques Le Moyne de Morgues.1 It included an extraordinary series of forty-two copper-plates depicting the Timucua Native Americans2 engaged in a variety of everyday activities, both in peacetime and war. The space represented in these engravings is neither neutral nor objective. It is, rather, a “theater,” in the sense the word often held in the sixteenth century—that is, a kind of visualization device, but one with a bias. This compendium of texts and engravings places the iconography face-to-face with the texts it accompanies, and with which it maintains a complex relationship that cannot simply be reduced to an illustrative role. By 1591, however, this representation had already become anachronistic. Reviving colonial activities was no longer possible, since the territories were now occupied by Spain, and the French monarchy had in the meantime been torn apart by the Wars of Religion. If, indeed, such a revival were conceivable within the hierarchy of Europe, it could only be accomplished under the auspices of the Protestant powers, with England and Holland foremost among them. To be sure, De Bry’s editorial endeavor cannot be reduced to a geopolitical stratagem, though it certainly is that on some level.