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However deeply entrenched the natural law’s neglect or opposition is among today’s Protestants, it cannot be attributed to the magisterial Reformers of the sixteenth century. Although it is decidedly true that they championed a particular understanding of grace and faith that took issue with their Roman Catholic counterparts, this was not to the exclusion of other vehicles of divine agency. Rather, they assumed the natural law as a part of the fabric of the created order and therein maintained continuity with those across the Reformation divide.
Law, of its various sorts, has a role to play in humans’ full realization of their nature by free acts. What role? To ask this question is to seek to grasp Thomas’s natural law teaching in the context of his overall metaphysical cosmology.
All this week Public Discourse will be republishing select essays from "Natural Law, Natural Rights, and American Constitutionalism," a project of the Witherspoon Institute that was made possible by a grant from the National Endowment for the Humanities as part of its "We the People" initiative. At a time when we have called our traditions and history into question, we provide a primer into the history of our people and our ways of properly understanding freedom and the liberal order.
In some states, it’s almost impossible for pro-life governors to appoint originalist judges. That’s why we must pursue state-level judicial reforms before Dobbs is decided. To make the most of this opportunity, most of us need to turn our attention away from DC and toward our state capitols.
Openness to love is the only satisfying defense against the supposed conflict between private happiness and the common good, the only thing that can convert the common good from an abstraction to a lived reality. The most important element of the common good, therefore, is that all of the members of the community regard themselves, somehow, as friends.
It may seem strange to pair Lawrence Ferlinghetti with Ryan Anderson, who argues against virtually everything for which Ferlinghetti stood. What they have in common is the courage of their convictions, a willingness to challenge the conventional pieties of their respective ages, and to do so in ways that conformist critics are quick to label offensive, obscene, unsafe, or misframed.
To understand the connection of freedom, law, and arbitrariness, we must return to our eighteenth-century roots in Montesquieu.
Hobbes’ thin conception of natural law cannot sustain all the activities of a fully flourishing community, but it does appeal to those who live in fear of losing their basic security. Many people are possessed by that fear today, as many were in Hobbes’ time. But we have much to lose if the Hobbesian view of law prevails.
Even according to Protestant traditions with the gravest views of sin, fallen human beings do not get everything wrong when thinking about morality. Since Scripture itself affirms that the created order reveals God’s moral law, Christians should not turn their backs on natural law for the sake of promoting biblical teaching.
A new book exposes judicial activism and the manipulation of legislative processes to illegitimately create abortion rights in eleven Western democracies.
Police killing is not the work of vigilant warriors defending society at great personal cost, and sometimes going too far. It is the day-in, day-out petty tyranny of a taxpayer-funded bureaucratic lobby group. The difference is that, unlike other public sector unions, police unions have military-grade equipment they can use to violently crush protests against their abuses, and they are legally immune from most consequences. They’re teachers’ unions, but with tanks and endless get-out-of-jail-free cards.
Chief Justice John Roberts complained five years ago, in the Obergefell marriage case, of some of his colleagues’ “extravagant conception of judicial supremacy.” To understand how such a conception has come to grip the judicial mind, studies of some of the Supreme Court’s most notable cases make for instructive reading.
Were the criminal sentencing reforms that began in the 1970s too harsh? Rachel Barkow’s new book says they were. But most Americans would likely call these changes progress: our worst offenders now get something closer to what they should get than in the days when the experts were more in charge of punishment. Perhaps the real question is whether we should ground our criminal law more on justice as retribution.
Activists are asking the Court to rewrite our nation’s civil rights laws in a way that would directly undermine one of their main purposes: protecting the equal rights of girls and women. Congress did not legislate such an outcome, and the Court should not usurp Congress’s authority by imposing such an extreme policy on the nation. Biology is not bigotry, and the Court should not conclude otherwise.
“Old natural law theory” begins with the natural end of our sexual faculties and derives ethical principles from there. But this approach has to rely implicitly on prior value judgments in order to distinguish between biological facts that are axiologically or morally relevant and those that are not. The second in a two-part series.
“New” natural law theorists and “old” natural law theorists both see human flourishing as the proper end of all ethics, including sexual ethics. Yet they disagree about how human nature informs practical reasoning. This first in a two-part series.
Law students shouldn’t be content with shallow conceptions of law. Instead, they should look deeper, asking questions about the nature and destiny of the human person, and the connection between our human nature and the legal enterprise.
The people most harmed by this agenda are seriously ill people hearing from society and physicians that death by overdose will end their problems; other patients suffering from a reduced commitment to care; people with disabilities who are next in line to be seen as a “burden” on others; and lonely and depressed people of any age, seduced by the message that suicide is a positive solution. Adapted from a lecture delivered in June 2019 at the Vita Institute, an educational program for pro-life leaders sponsored by the University of Notre Dame's de Nicola Center for Ethics and Culture.
Only natural law stands “between gods and men.” It employs human reason and observation, yet it admits of a divine creator behind nature—and therefore something inherently normative about naturally given ends. Without this intermediary, neither conflicts between divine law and human law nor conflicts between different religions can end in anything other than continuous conflict.
David Novak is the only prominent Jewish natural law thinker in the world today. His work will be essential for that part of the Orthodox Jewish community that wishes to engage with our changing culture. In particular, for a defense of Orthodox Judaism in the modern world, it matters immensely that we understand the Jewish view of sex and sexuality to be a matter of mishpat, in the rational realm, the realm of natural law.
When the champions of human rights promote rights that are not grounded in natural law, they undermine their credibility to speak for all human beings. Those who understand the truth about human rights—as every rational person has the capacity to do—will cease to trust the human rights community.
It makes no sense to claim that laws restricting abortion tread on the free exercise of religion because they do not allow abortions to be performed by people who have no religious objections to them. No serious interpretation of religious liberty allows people to do whatever they want simply because their religion allows or promotes it.
Although exemptions are often billed as a compromise, the evidence suggests that they will never be enough to satisfy those who think religious believers are discriminating and getting away with it. The “compromise” soon becomes a zero-sum game with only one winner.
Why does Orthodox Judaism center so intensely upon law, when the modalities of poetry and philosophy are available? Is it possible that, for most members of the culture, study of the law develops the areas of the soul that elsewhere are nurtured by poetry and philosophy?