(The citations in the work acknowledge the influence of Thomas Erastus, who a generation earlier had argued for the supreme authority of the state in church governance.) Neither are we to view God as creditor (Anselm) to whom the sinner now owes the debt of satisfaction and obedience. The position required that he renounce his Dutch citizenship in order to declare his loyalty to the Swedish crown. Moreover, in promulgating a positive law which he might wish to relax at some future time, God does not exhibit any fickleness of will. Isn’t God “changing His Mind” an Anthropomorphism? The strategies of commercial imperialism, which characterized Dutch practice, found much more support in Grotius’ theory of just war (see generally, Tuck 1999 ch. But it is obvious that in all the multiformity of sin there is always a common trait: sin is always against God. The first concerns his position on the “right of resistance,” the hotly contested question of whether a subject people may ever justly depose a ruler for misgovernment. F. Theological Heirs of the Grotian Theory of Atonement. The resort to war must be squared not only with justice but with humanitarian concerns, especially for its impact on the lives of innocent people. ( Log Out /  Famous Dutch humanist, diplomat, lawyer, theologian, and jurist Hugo Grotius believed the Noahide Laws were analogous to ius gentium Roman law which the Romans believed applied to all nations and foreigners withing Rome. That all sin deserves punishment, Grotius would not deny. (2002). It would appear that both Socinus and Grotius, although moreso the former than the latter, have a defective view of the divine nature. A month later, Grotius was in Paris, separated from his family, exiled from his beloved country, yet free. Grotius championed a natural law philosophy which derived from the “higher law” doctrine of Marcus Tullius Cicero and other ancient Roman and Greek philosophers. In circumstances beyond civil jurisdiction, law-respecting persons can take it upon themselves to police and punish crimes affecting society. That is, the law of nations permits to both sides (regardless of the justice of their cause) all the actions that the natural law would permit to the just. In other words, just as law is capable of being rescinded, so also the penal sanctions connected with it. The final cause of atonement, therefore, is, . To reject God involves not only the “utmost wickedness” but a criminal disregard for human society. This meant, for instance, that Jewish synagogues would not enjoy the same freedom to preach to Christian audiences that could be granted to Arminian and Calvinist disputants, but Grotius maintained that this encumbered status was preferable to the other options in the field. Vitoria, F. d. (1991). As Grotius was being drawn further into the controversy, it came to consume national politics. Used rightly, De Jure Belli would provide all parties with a clear understanding of how the law applied to various disputes and educate them in how to render fair and responsible verdicts. De Imperio Summarum Potestatum circa sacra (1614-17, unpublished) argued that the supreme civil power holds legitimate authority over all matters concerning the public interest, whether sacred or profane. exercise of reason, that the Romans understood to be common to all nations and that applied to foreigners living under Roman authority in lieu of Roman civil law and state Especially when the consequences of punishment include a broader war, these considerations may urge clemency, restraint or even pardon (II.XX.xxii-iv and xxxiv-xxxvi; see II.XXIV.ii-iii). Second, Grotius assigns a role in this context to third-party humanitarian intervention. The Best of the OLL No. 51:5, Known to God from Eternity are all His Works, Leighton Flowers on a Calvinist False Dilemma, Leighton Flowers on Mankind’s Ability to respond to God, Lorenzo Dow McCabe on Ecbatic and Telic Prophecies, Man and his Quest for Satisfaction and God, Man is superior to Animals but he is subordinate to God, Man walks into Church with Gun, walks out with God, Monroe Questions God’s Control of Her Life, Musing on Einstein’s Theory of Relativity, Obedience Required to receive The Baptism in The Holy Spirit, Omniscience in the Wisdom of Jesus Son of Sirach, On John Piper’s Description of Augustine’s Conversion, Open Theist comes to the Realization that God is not to blame. Soon thereafter, Maria gave birth to the first of seven children. Arminius maintained that God’s saving grace was on offer to anyone while still accepting the basic Calvinist premise that, prior to any human act, God had already determined who He would actually elect to everlasting happiness. That policy culminated in a decision, when riots broke out in 1617, to authorize local militias to suppress the disorder. A religious tradition may possess a stronger claim to truth than others in virtue of its consistency with the central doctrines and the credibility of its supporting testimony; for Grotius, Christianity held this title. Jewish practice did not transgress natural law, and its faith supported civic life. Grotius retained and systematized this conception of divisible sovereignty in De Jure Belli, where he also considered the criticism that such arrangements based on divided powers were recipes for civil strife. During this time in his early legal career, he penned a number of other manuscripts touching on matters of international relations that, while mostly unpublished, shaped his later work on the subject. The meshing of these normative standards of justice and humanity is especially pronounced in Grotius’ treatment of the conduct of war in Book III of De Jure Belli. Those waging a solemn war may have the privilege of impunity under human law, but a ‘sense of shame’ ought to instill a respect not only for the ‘external’ judgments of the courts but for the ‘internal’ judgments of conscience (III.X and III.XI.i-ii). Were Achan’s Children punished for the Sin of their Father? His answer insists on the principle with which he began: while one can point to inconveniences in any arrangements, the only relevant question in matters of right is whether those arrangements were the ones chosen (I.III.xvii). It deals, accordingly, largely with matters of state, such as embassies, treaties, and the special privileges of sovereigns in waging war. 48ff and 79ff). 40). The policy recommendation was to afford civil liberties and freedom of worship to Jews, under certain restrictions that would serve to “safeguard” the salvation of Christians. (Compare the parallel reasoning in limiting the rights of property, II.II.vi.) IMMIGR. A summary is provided by E. Amasa Park in his Introductory Essay, a prefix to the volume he edited in Boston (1859) entitled The Atonement. So outstanding were his gifts for intellectual work that he was welcomed to enroll at Leiden University at the mere age of eleven. This theory has been called the Acceptilation Theory of the atonement. Indeed, the two tenets that Grotius identifies—that there is a God and that human affairs are of concern to Him—constitute what he takes to be the core of religious belief, found in all societies. He developed, though never published, the manuscript of De Imperio as the political conflict continued to escalate during 1614-17. 102f. The historical account provided ideological leverage for the position that Holland had persisted in its republican form of government despite the princely claims of the Hapsburgs. Indeed, his most lasting contributions to political thought took shape in the course of his professional duties during this period. Christ's death is thus primarily a tribute to the sanctity of divine government. Anselm and the reformers understood vicarious satisfaction to be the substitution of a strict equivalent for the penalty incurred by human sin. Beyond these disputes, recent historians of moral and political philosophy have taken special interest in Grotius’ conception of natural rights, his theory of punishment, and his accounts of property and state sovereignty. If one studies the history of rights in the Dutch case, Grotius argues, one finds that the Dutch people did not transfer all governing rights to a prince bur reserved some, in particular the right to levy taxes, to the States of Holland.