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Divine law

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Law perceived as deriving from a transcendent source

Divine law is any body oflaw that is perceived as deriving from atranscendent source, such as thewill of God orgods – in contrast toman-made law or tosecular law. According toAngelos Chaniotis andRudolph 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 greaterauthority 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 culturaltradition. Conversely, adherents of divine law are sometimes reluctant to adapt inflexible divine laws tocultural contexts.[8]

Medieval Christianity assumed the existence of three kinds of laws: divine law,natural law, and man-made law.[4]Theologians have substantially debated the scope of natural law, with theEnlightenment encouraging greater use ofreason and expanding the scope of natural law and marginalizing divine law in a process ofsecularization.[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 betweensecular understandings ofjustice ormorality and divine law.[11][12]

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

See also

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Notes

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  1. ^See, for example, in JudaismBiblical Mount Sinai,Shavuot#Giving of the Torah,Yitro (parsha), and theLetter of Aristeas. And note disputes overBiblical canonicity.

Citations

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  1. ^Chaniotis 1996, p. 85.
  2. ^abcPeters 1988, p. 244.
  3. ^Chaniotis 1996, p. 86.
  4. ^abAnghie 1996, p. 323.
  5. ^abMolano 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 secularnomos which condemns the assailant and the divinethemis 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

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Further reading

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External links

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