Divine law

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Divine law is any body of

secular law. According to Angelos Chaniotis and Rudolph F. Peters, divine laws are typically perceived as superior to man-made laws,[1][2] sometimes due to an assumption that their source has resources beyond human knowledge and human reason.[3] Believers in divine laws might accord them greater authority than other laws,[4][5][2] for example by assuming that divine law cannot be changed by human authorities.[2]

According to Chaniotis, divine laws are noted for their apparent inflexibility.[6] The introduction of interpretation into divine law is a controversial issue, since believers place high significance on adhering to the law precisely.[7] Opponents to the application of divine law typically deny that it is purely divine and point out human influences in the law. These opponents characterize such laws as belonging to a particular cultural tradition. Conversely, adherents of divine law are sometimes reluctant to adapt inflexible divine laws to cultural contexts.[8]

Theologians have substantially debated the scope of natural law, with the Enlightenment encouraging greater use of reason and expanding the scope of natural law and marginalizing divine law in a process of secularization.[9]
Since the authority of divine law is rooted in its source, the origins and transmission-history of divine law are important.[10][a]

Conflicts frequently arise between

secular understandings of justice or morality and divine law.[11][12]

Religious law, such as canon law, includes both divine law and additional interpretations, logical extensions, and traditions.[5]

See also

Notes

  1. Yitro (parsha), and the Letter of Aristeas. And note disputes over Biblical canonicity
    .

Citations

  1. ^ Chaniotis 1996, p. 85.
  2. ^ a b c Peters 1988, p. 244.
  3. ^ Chaniotis 1996, p. 86.
  4. ^ a b Anghie 1996, p. 323.
  5. ^ a b Molano 2009, p. 212.
  6. ^ Chaniotis 1996, p. 67.
  7. ^ Chaniotis 1996, p. 75.
  8. ^ Peters 1988, p. 244f.
  9. ^ Anghie 1996, p. 323f.
  10. ^ Weiss 2010, Part II. The Indicators of God's Law.
  11. ^ Chaniotis 1996, pp. 65–66: In Euripides' Ion [...] [t]he distinction between the secular nomos which condemns the assailant and the divine themis which protects the suppliant, regardless of the crime he has committed, is clear; equally clear is Ion's condamnation [sic] of this indifference of the divine law towards the suppliants, righteous and unrighteous alike.
  12. ^ Chaniotis 1996, p. 69.

References

  • Anghie, Antony (1996). "Francisco de Vitoria and the colonial origins of international law". Social & Legal Studies. 5 (3). SAGE: 321–336.
    S2CID 143123584
    .
  • doi:10.1163/157302588X00281
    .
  • Chaniotis, Angelos (1996). "Conflicting authorities: Greek asylia between secular and divine law in the Classical and Hellenistic poleis" (PDF). Kernos. 9: 65–86.
  • Molano, E. (2009). "Divine Law and Constitutional Canonical Law". Ius Canonicum. 49: 195–212.
    hdl:10171/34562
    .
  • Weiss, Bernard (2010). The search for God's law : Islamic jurisprudence in the writings of Sayf al-Dīn al-Āmidi. Salt Lake City Herndon, Va: University Of Utah Press International Institute of Islamic Thought.
    OCLC 758391490
    .

Further reading

External links

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