The Spark That Still Shines: John Calvin on Conscience and Natural Law

IF 0.4 Q3 LAW
C. Lee
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引用次数: 0

Abstract

John Calvin (1509–64), a central figure in Reformed theology, is perhaps best known for his bleak doctrine of total human depravity. This dismal view of human reason has commonly overshadowed his statement that ‘some sparks still shine’. This article proposes that Calvin’s account of conscience, by conserving an illuminated space in human nature, makes possible a formal doctrine of natural law. Calvin enlists the interconnectedness between the knowledge of God and human reason to frame his anthropology. According to this, human reason was originally created to perfectly access knowledge of God but after the Fall, can only attain imperfect access. Within this broader framework, by adopting a dialectic of dual perspectives, Calvin maintains that, however fallen, human nature still partially reflects the Imago Dei as first intended. As through a glass darkly, this divine image is reflected in human conscience endowing it with sufficient knowledge for moral discernment. Calvin’s emphasis on ‘common grace’ in the preservation of this knowledge allows him to simultaneously maintain human ignorance and their universal accountability to objective norms. In this way, Calvin’s account of conscience enables him to hold both apparent extremes in tension: the immanent fallibility of human beings with the external normative standards they ought to pursue.
仍然闪耀的火花:约翰·加尔文谈良心与自然法
约翰·加尔文(John Calvin, 1509-64)是改革宗神学的核心人物,他最为人所知的可能是他关于人类完全堕落的悲观教义。这种对人类理性的悲观看法通常掩盖了他“仍有火花闪耀”的说法。这篇文章提出,加尔文对良心的解释,借由保留人性中光明的空间,使自然法的正式教义成为可能。加尔文将上帝的知识与人类理性之间的相互联系作为他的人类学的框架。根据这一点,人类的理性最初被创造是为了完美地接近上帝的知识,但在堕落之后,只能达到不完美的接近。在这个更广泛的框架内,通过采用双重视角的辩证法,加尔文坚持认为,无论堕落,人性仍然部分反映了最初意图的上帝形象。如同透过黑暗的玻璃,这神圣的形象映照在人的良心中,赋予它足够的知识来辨别道德。加尔文在保存这种知识时强调“共同恩典”,这使他同时保持了人类的无知和他们对客观规范的普遍责任。通过这种方式,加尔文对良心的描述使他能够将两个明显的极端置于紧张之中:人类内在的易犯错误与他们应该追求的外部规范标准。
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来源期刊
CiteScore
1.00
自引率
16.70%
发文量
9
期刊介绍: Recent years have witnessed a resurgence of religion in public life and a concomitant array of legal responses. This has led in turn to the proliferation of research and writing on the interaction of law and religion cutting across many disciplines. The Oxford Journal of Law and Religion (OJLR) will have a range of articles drawn from various sectors of the law and religion field, including: social, legal and political issues involving the relationship between law and religion in society; comparative law perspectives on the relationship between religion and state institutions; developments regarding human and constitutional rights to freedom of religion or belief; considerations of the relationship between religious and secular legal systems; and other salient areas where law and religion interact (e.g., theology, legal and political theory, legal history, philosophy, etc.). The OJLR reflects the widening scope of study concerning law and religion not only by publishing leading pieces of legal scholarship but also by complementing them with the work of historians, theologians and social scientists that is germane to a better understanding of the issues of central concern. We aim to redefine the interdependence of law, humanities, and social sciences within the widening parameters of the study of law and religion, whilst seeking to make the distinctive area of law and religion more comprehensible from both a legal and a religious perspective. We plan to capture systematically and consistently the complex dynamics of law and religion from different legal as well as religious research perspectives worldwide. The OJLR seeks leading contributions from various subdomains in the field and plans to become a world-leading journal that will help shape, build and strengthen the field as a whole.
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