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Law of Human Nature and General Revelation

The "law of human nature" refers to the will of God concerning human conduct, which is founded on the inherent moral distinctions of actions and is discernible through natural reason [3]. This concept is closely related to general revelation, which is the uncovering of truths about God and his purposes that are accessible to all people through creation and human experience, rather than through special, supernatural disclosure [2, 3].

The Law of Nature

The law of nature is understood as a universal and perpetual moral code, binding upon all individuals at all times [3]. It is often associated with conscience, which is described as the human capacity to be influenced by the moral relations of things [3]. This law is not a set of arbitrary rules but is rooted in the very fabric of existence, reflecting God's design for humanity [3].

Augustine, in his De Libero Arbitrio, posits that "that which is not just seems to be no law at all," emphasizing that the authority of any law derives from its justice [5]. Thomas Aquinas further elaborates on this, stating that the primary rule of reason is the law of nature, and consequently, all human laws must be derived from it to possess true legal force [5]. This means that human-made laws are legitimate only insofar as they align with the principles of natural law [5].

Aquinas distinguishes between two types of precepts within the natural law:

  1. Most general precepts: These are fundamental principles known to all people and cannot be erased from the human heart in an abstract sense [7].
  2. Secondary and more detailed precepts: These are conclusions drawn from the first principles. While the general principles remain, the application or knowledge of these secondary precepts can be obscured or "blotted out" in specific cases due to passions or evil habits [7].

The Apostle Paul alludes to this concept in Romans 1:20 and 2:14-15, suggesting that God's invisible attributes, eternal power, and divine nature are clearly perceived through what has been made, leaving humanity without excuse [3]. He also speaks of Gentiles who, though without the written law, "do by nature what the law requires," showing that "the law is written on their hearts" [3].

The law of nature also implies a certain order and consistency in creation. Augustine discusses how things contrary to the ordinary course of human experience are often spoken of as "contrary to nature" [4]. However, he clarifies that this refers to human experience of nature's course, not necessarily to God's ultimate power over nature [4]. The consistent behavior of creatures, whether rational or irrational, reveals their inherent nature [13]. For example, the fact that all individuals of a certain species consistently live on prey or herbs, or are amphibious or terrestrial, reveals their nature [13].

General Revelation

General revelation is the means by which God makes himself known to humanity through the created order and human experience, distinct from special revelation found in scripture or divine intervention [2]. It is an "uncovering" or "bringing to light" of what might have been previously hidden or obscure [2].

Key aspects of general revelation include:

Easton's Bible Dictionary defines revelation as an "uncovering" or "bringing to light" of that which was previously hidden [2]. While special revelation is committed to writing in the Scriptures, general revelation is accessible through observation and reason [2, 3]. The Scriptures are not merely a record of revelation but are the revelation itself in written form, ensuring its accurate preservation and propagation [2]. However, general revelation operates independently of written scripture, providing a foundational knowledge of God [3].

The distinction between general and special revelation is crucial. While general revelation provides a universal, albeit limited, knowledge of God, special revelation offers a more specific and saving knowledge, particularly concerning God's redemptive plan through Christ [2]. Aquinas notes that some things come to human knowledge through "nature's common law," while others come through "special favor of grace, as things divinely revealed" [8]. He explains that divinely revealed truths are often imparted by God to higher persons, who then communicate them to others, as seen in the hierarchy of heavenly spirits [8].

Human Nature in Theological Context

The concept of human nature is also central to understanding theological doctrines, particularly Christology. The human nature of Christ was essential for his mediatorial office [1]. Scripture attests to Christ's full humanity through his conception in the Virgin's womb, birth, partaking of flesh and blood, having a human soul, circumcision, growth in wisdom and stature, weeping, hungering, thirsting, sleeping, and experiencing weariness [1].

Theological discussions on human nature often grapple with its essence and its relationship to individual persons. Charles Hodge, one theologian, discusses the concept of "realism," which posits that humanity is the manifestation of a general principle of humanity in union with a corporeal organization [15]. This view suggests that the essence of individuals lies in the genus to which they belong, and as individuals, they are merely "accidents" [6]. Hodge argues against the idea that the Logos became incarnate in the entire human race or assumed a general principle of humanity [11]. Instead, he emphasizes that the Son of God became a man, assuming an individual rational soul, not a generic humanity [11].

In Christology, the divine and human natures are distinct but united in one person [9, 12]. What belongs to one nature cannot be predicated of the other if they are considered in the abstract [10]. However, because the hypostasis (person) of the two natures is the same, attributes of both natures can be ascribed to the one person of Christ [10]. This understanding of human nature, both in its general form and in its specific instantiation in Christ, underpins significant theological claims about God's interaction with humanity and the world.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Law — A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things. (2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). I”
  4. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXVI. (part 3): is natural, and what contrary to nature. We admit that what is contrary to the ordinary course of human experience is commonly spoken of as contrary to nature. Thus the apostle uses the words, "If thou art cut out of the wild olive, and engrafted contrary to nature in the good olive."(2) Contrary to nature is here used in the sense of contrary to human experience of the course of nature; as that a wild olive engrafted in a good olive should bring forth the fatness of the olive instead of wild berries. But God, the A”
  5. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Human Law, Art. 2: Article: Whether every human law is derived from the natural law? I answer that, As Augustine says (De Lib. Arb. i, 5) "that which is not just seems to be no law at all": wherefore the force of a law depends on the extent of its justice. Now in human affairs a thing is said to be just, from being right, according to the rule of reason. But the first rule of reason is the law of nature, as is clear from what has been stated above (Question [91], Article [2], ad 2). Consequently every human law has j”
  6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 10: the other, “ 1’essence des individus est dans le genre auquel ils se rapportent; en tant qu’ individus ils ne sont que des accidents. ” 83 83 Ibid. p. 171. All this is sufficiently plain. That which constitutes the species or genus is a real objective existence, a substance one and the same numerically as well as specifically. This one general substance exists in every individual belonging to the species, and constitutes their essence. That which is peculiar to the individual, and which distinguishes it from other individuals of the same ”
  7. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Natural Law, Art. 6: Article: Whether the law of nature can be abolished from the heart of man? I answer that, As stated above (Articles [4],5), there belong to the natural law, first, certain most general precepts, that are known to all; and secondly, certain secondary and more detailed precepts, which are, as it were, conclusions following closely from first principles. As to those general principles, the natural law, in the abstract, can nowise be blotted out from men's hearts. But it is blotted out in the cas”
  8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Manifestation of the Resurrection, Art. 1: Article: Whether Christ's Resurrection ought to have been manifested to all? I answer that, Some things come to our knowledge by nature's common law, others by special favor of grace, as things divinely revealed. Now, as Dionysius says (Coel. Hier. iv), the divinely established law of such things is that they be revealed immediately by God to higher persons, through whom they are imparted to others, as is evident in the ordering of the heavenly spirits. But such things as concern future glor”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 79: fact of its wide and long continued prevalence may be taken as a proof that it does not involve any palpable contradiction. Human nature, therefore, although endowed with intelligence and will, may be, and in fact is, in the person of Christ impersonal. That it is so is the plain doctrine of Scripture, for the Son of God, a divine person, assumed a perfect human nature, and, nevertheless, remains one person. The facts, therefore, revealed in Scripture concerning Christ constrain us to believe, (1.) That in his person two natures, the divi”
  10. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Those Things Which Are Applicable to Christ in His Being and Becoming, Art. 5: Article: Whether what belongs to the human nature can be predicated of the Divine Nature? I answer that, What belongs to one cannot be said of another, unless they are both the same; thus "risible" can be predicated only of man. Now in the mystery of the Incarnation the Divine and human natures are not the same; but the hypostasis of the two natures is the same. And hence what belongs to one nature cannot be predicated of the other if they are taken in the abst”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 10: with the Son of God. The Logos became incarnate in the race. This is certainly not the Scriptural doctrine. The Son of God became a man; not all men. He assumed an individual rational soul, not the general principle of humanity. Besides this, it is the doctrine of those who adopt this theory that humanity sinned and fell in Adam. The rational, moral, voluntary substance called human nature, is, or at least was, an agent. The sin of Adam was the sin not of an individual, but of this generic substance, which by that sin became the subject b”
  12. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Mode of Union of the Word Incarnate, Art. 6: Article: Whether the human nature was united to the Word of God accidentally? I answer that, In evidence of this question we must know that two heresies have arisen with regard to the mystery of the union of the two natures in Christ. The first confused the natures, as Eutyches and Dioscorus, who held that from the two natures one nature resulted, so that they confessed Christ to be "from" two natures (which were distinct before the union), but not "in" two natures (the distinction of natur”
  13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: nature. It is a principle of judgment universally recognized and acted upon, that a course of action in any creature, rational or irrational, which is universal and controlling, and which is adopted uniformly from the beginning of its 238 being, determines and reveals its nature. That all individuals of certain species of animals live on prey; that all the individuals of another species live on herbs; that some are amphibious, and others live only on the land; some are gregarious, others solitary; some mild and docile, others ferocious an”
  14. CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 43: inventions,’ &c. But this is no title to deification. 13 §19. (3) ‘Images (a) necessary to represent invisible beings, (b) a means of intercourse with the gods’ 14 §20–22. This refuted 14 §§23–26. d. Supplementary proofs against idolatry. (1) Variety of cults 16 (2) Human sacrifice. (3) The gods the cause of moral corruption 17 e. Theism established against philosophic pantheism. §27. (1) No part of the universe identical with God. 18 §28. (2) The whole universe not identical with God 18 §29. (3) Nature and God distinct 19 §§30–34”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 10: § 3. Realism . Its General Character . There is still another view of the nature of man which, from Its extensive and long-continued influence, demands consideration. According to this view, man is defined to be, The manifestation of the general principle of humanity in union with a given corporeal organization. This view has been held in various forms which cannot here be severally discussed. It is only the theory in its more general features, or in the form in which it has been commonly presented. that our limits permit us to examine. I”
  16. Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 21:22: Observe here, I. The particular care which the law took of women with child, that no hurt should be done them which might occasion their mis-carrying. The law of nature obliges us to be very tender in that case, lest the tree and fruit be destroyed together, Exo 21:22, Exo 21:23. Women with child, who are thus taken under the special protection of the law of God, if they live in his fear, may still believe themselves under the special protection of the providence of God, and hope that they shall be saved in child-bearing. On this occasion comes in that general la”
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