Knowing What is “Natural”: Thomas Aquinas and Luke Timothy Johnson on Romans 1–2

Abstract

OVER THE CENTURIES, first two chapters of St. Paul's Letter to Romans inspired many of most important questions faced philosophical and theological accounts of law. For example, is relationship of to knowledge of God whose eternal power and deity always been clearly perceived in things that been made (Rom 1:20)? (1) Similarly, on grounds are certain actions, common in human communities, excluded as unnatural (Rom 1:26) and thus as opposed to law? And if some people (Rom 2:14), then can fallen human beings obey natural assistance of divine grace? This article explores such questions comparing medieval and contemporary interpretations of Romans 1:18-32 and 2:13-16, specifically commentaries of Thomas Aquinas and contemporary Catholic biblical scholar Luke Timothy Johnson. (2) Engaging these two commentaries requires some appreciation of differences between medieval and modern biblical exegesis. Depending upon one's perspective, medieval exegesis may occasionally seem to stray from text of Romans, while contemporary exegesis may occasionally seem timid in drawing out realities that Romans depicts. My hope, however, is that a careful exposition of various threads of Aquinas's and Johnson's exegeses will provide insight into basic questions facing doctrines. This article therefore sets forth in some detail two commentators' remarks on Romans 1:18-32 and 2:13-16. I. Romans 2:13-16: Knowing and Doing God's Law THOMAS AQUINAS After a brief comment on truth that only those who do are justified, Aquinas explores meaning of Paul's claim that Gentiles (Rom 2:14). Aquinas holds that in this case means Mosaic law, but he adds some distinctions. When Gentiles confirm character of moral precepts of Mosaic law, which according to Aquinas flow from a dictate of reason. (3) Aquinas observes that Gentiles' ability to comes from the showing them should be done, as in Ps 4:6: 'There are many who say, Who shows us good things!The light of thy countenance, O Lord, is signed upon us.' (4) The moral precepts of Mosaic thus belong to law, which Gentiles possess. Since Gentiles do not possess other precepts of Mosaic law, however, Paul is justified is saying that Gentiles have not law (2:14). Do Gentiles who, according to Paul, obey moral precepts of Mosaic even while being ignorant of Mosaic per se do so grace? Created in imago dei, Gentiles share light of reason in law, but nonetheless cannot after Fall fulfill this their powers. In saying that Gentiles fulfill by (2:14), Paul might appear to leave room for Pelagian heresy that grace fallen human beings can fulfill of justice. Were this case, however, Paul's claim that all men, both Jews and Greeks, are under power of sin (Rom 3:9) would make no sense. Aquinas therefore affirms that Gentiles who successfully possess nature reformed (5) As examples of holy Gentiles Aquinas mentions persons before and after Christ, among them Job, who faith already enjoyed life of grace, and Paul's Gentile converts, whose acceptance of Gospel gives them, too, supernatural life. The holy Gentiles who do moral requires, then, obey but do so grace. In this sense, as Paul says, they are a to themselves (2:14) and what requires is written on their hearts (2:15). To be a to oneself, Aquinas comments, means not to need to be compelled from without (6) in order to know and do good. …