Sources of bioethics: &lt;i&gt;Lex Naturae&lt;/i&gt; versus &lt;i&gt;Sola Scriptura&lt;/i&gt; and &lt;i&gt;Sola Gratia&lt;/i&gt;? A response to Vorster

Anné H Verhoef

doi:10.4102/ids.v50i1.2109

Abstract

To argue that the concept of natural law can be regarded, with certain conditions, as a credible and useful tool in the Reformed paradigm, as Vorster did, may at first seems to be in conflict with the Reformation’s emphasis on sola scriptura and sola gratia. Vorster, however, argues very convincingly that the general revelation of God and creational gifts can be a source for bioethics within the reformed tradition. He does this by relying on Calvin and Bavinck’s appreciative theologies and in reaction to Barth and Welker’s critique to the notion of natural law. In this article I will further Vorster’s argument by identifying some critical points in his argument, analyse the critique on these points and broaden the discussion by incorporating an eschatological perspective and the anthropology of the Protestant philosopher, Paul Ricoeur. The aim is, as Vorster states in his conclusion, to provide Christian ethics with opportunities and means to formulate applicable and relevant moral codes that can be utilised in the bio- and eco-ethical debates of today.

Highlights

In the first part of the article, J.M
Vorster argues for the acceptance of natural law as a source for bioethics by offering mainly a historical view: he focuses on God’s general revelation and on creational gifts
The focus will be on the important distinction between anthropology and soteriology in Calvin’s theology and link it to the Protestant philosopher, Paul Ricoeur’s philosophical anthropology

Summary

Introduction

In the first part of the article, J.M. Vorster’s statement (see Vorster 2016) that natural law – specified as God’s revelation in creation and his creational gifts – can be regarded, with certain conditions, as a credible and useful tool in the reformed paradigm, will be analysed. Welker thereby places new emphasis on ‘the effect of sin and the guiding work of the Spirit in the moral endeavours of the human spirit’ (Vorster 2016:5) in our understanding of natural law as God’s creational gift.

Results

Conclusion