1. The natural knowledge of God.

1. The natural knowledge of God.

(Notitia Dei naturalis.)

As for the content of the natural knowledge of God, it includes not only the knowledge that there is a personal, eternal, and omnipotent God who created, sustains, and governs the world, but also the knowledge that God is a holy and righteous God who demands and rewards good and forbids and punishes evil. Mediated or wrought is this knowledge:

a. Through the divine works of creation (ποιήματα τον ϑεον, creaturae Dei), which testify to themselves as God's works (as God-made). Rom. 1:20: τά άόρατα τον ϑεον άπδ κτίσεως κόσμον τοΐς ποιήμασιν νοούμενα κα'ϑοράται, ή τε άΐδιος αντον δύναμις καί ϑειότης. Here it is stated: although God is invisible, yet He can be seen by men. Men need only direct their attention to the works of creation (τα ποιήματα τον ϑεον) to see God's invisible being (τα άόρατα τον ϑεον), specifically to behold clearly (καϑοράταί) His eternal power and divinity (ή τε άΐδιος αντον δύναμις καί ϑειότης).1198) It is surprising that heathens, when they used their reason (νονς), spoke quite similarly. For example, Aristotle says of God:1129) ΐΙάσγή ϑνητή φύσει γενόμενος άϑεώρατος άπ' αντών των έργων ϑεωρείται. [“Though God is invisible to every mortal creature, He is visible from His very works.”] Likewise Cicero:1200) Deum non vides, tamen Deum agnoscis ex operibus eius. [“Ydo not see God, and yet you learn to know God from His works.”] (Cosmological proof of the existence of God.)

b. By God's continued activity both in the kingdom of nature and in the history of nations. Regarding God's activity in the kingdom of nature it says in Acts 14:15-17 that although God allowed the heathen to go their own way, he nevertheless did not lack self-witness even to the heathen (ονκ άμάρτνρον αντόν άφήκεν). The how of the divine self-affirmation

1198) Concerning από κτίσεως κόσμου: The από is used in the New Testament both from the ground of knowledge, as Matt. 7:16: "By their fruits (από των καρπών αν των) you shall know them", and as a time determination: since, from the beginning, Matt. 19:4: ο ποιήαας άπ' αρχής. Luther used από from the ground of knowledge: "at the creation of the world." We stick with this version because it not only fits well in the context, but also seems to belong to the general Greek usage. Cf. Aristotle in the following quotation. Newer exegetes find divided opinion.

1199) De Mundo, cap. VI.<w:t xml:space="preserve">1200) Tuscul. Disputt. I, 28.

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the apostle indicates with the words: ἀγαθοποιῶν, οὐρανόθεν ἡμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους κτλ. That there is also a natural knowledge of God from the history of the nations is taught by the apostle Acts 17:26-28. God not only made that of one blood of all men generations dwell on the whole face of the earth, but also chronologically and geographically fixed their boundaries (δρίοας προστεταγμένους καιρούς καί τάς οροϑεσίας τής κατοικίας αυτών), and that for the purpose that they should seek the Lord (ζψεϊνv), whether yet they feel Him and find Him (ψηλαφεϊν ... εΰρίσκειν) would like. And this general argument Paul extends to the individual: "And indeed he is not far from any one of us; for in him we have life, motion, and existence." "The history of the world is the judgment of the world." (Historical-theological proof.)

c. Through the law of God written in the heart of all men. Through this, God does not merely approach man from without, as in the works of creation and in history, but from within man himself, and testifies to him as the holy and righteous God, who demands and rewards the good and forbids and reproves the evil. Rom. 1:32 is said of the heathen: το δικαίωμα τοϋ ϑεον έπιγνόντες and Rom. 2:14-15 likewise of the heathen, who did not have the law of God written on tablets as the Jews had: ένδείκνννται το εργον τον νόμον [namely, of the law of God] γραπτόν εν ταϊς καρδίαις αυτών, συμμαρτνρονσης αυτών τής ουνειδήσεως καί μεταξύ άλλήλων τών λογισμών κατηγορονντων ή καί απολογούμενων. According to this, the human conscience is at the same time God's court in man, and it is also recognized as God's court. Hence come the attempts of the heathen, by worship, sacrifice, asceticism, etc. This is the reason for the attempts of the pagans to reconcile God through worship, sacrifice, asceticism, etc., and thus to transform their evil conscience into a good conscience. (Moral proof of the existence of God or the proof from the fact of the moral law, "from practical reason"). 1201)

Of atheism it is to be judged that in all its forms (as openly named atheism, as pantheism, as polytheism, as agnosticism) it is not based on "enlightenment" or "science," but has its ground in the repression or

1201) Other forms of proof for the existence of God in Baier-Walther I, 26 sqq.

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suppression of the natural knowledge of God by immorality. Its representatives form the class των την άλήϑειαν iv άδικία κατεχόντων (Rom. 1:18). As for the assertion that there is no evidence of God's existence, it is to be limited to this: for the man who renounces the use of his reason (νους). The Scripture says that God's invisible being and His eternal power and Godhead are seen τοΐς ποιήμαοιν νοούμενα,, perceived by creatures.

The natural knowledge of God is, as far as it goes, a true, άλήϑεια (Rom. 1:18). The Apology very correctly states1202): Ius naturale vere est divinum, quia est ordinatio divinitus impressa. [“Natural law is truly divine, because it is a divinely imprinted ordinance.”] This leads to the question whether the natural knowledge of God can be suppressed to such an extent that it is rendered ineffective or even completely eradicated by the whole life. We will have to agree with Hollaz when he denies this:1203) Possunt dari athei speculative tales, non per naturam, sed per iustam Dei desertionem et diaboli excaecationem; non per totalem eradicationem luminis naturae quoad habitum, sed per suffocationem quoad actum et exercitium; non per totum vitae spatium et permanenter, sed tantum per quendam paroxysmum transeuntem ad aliquod tempus. Neque enim lex naturae patitur, ut rata et firma sententia alicui inhaereat, non esse Deum. Quanquam enim mens hominis impii lethargo quasi sopiatur, ut de Deo non cogitet, nullus tamen potest dari, in quo tandem conscientia se non vindicet et vel in ipsa morte neglecti Dei ipsum accuset. [Google] This is followed by the much discussed question whether the natural knowledge of God is innate (innata) or acquired (acquisita). It is both. That it is innate is evident from the words ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αν των. [Rom. 2:15] But the innate is capable of exercise and increase through the contemplation of creatures, etc., and thus it comes to the notitia Dei acquisita. Quenstedt says:1204) Notitia Dei naturalis est duplex, una εμψντος sive naturae et mentibus hominum in ipso ortu suo impressa, insita et implantata, qua homo ex principiis secum natis, tanquam imaginis divinae ruderibus quibusdam et reliquiis sine discursu et mentis operatione Deum cognoscit; altera επίκτητος dicitur

1202) M. 238, 12. [Trigl. 366, 12 🔗]<w:t xml:space="preserve">1203) Examen I, cap. I, qu. 6.

1204) Systema I, 366.

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seu acquisita, quia ex insitis naturae principiis per ratiocinationem et accuratam creaturarum contemplationem acquiritur sive ex operibus Dei in creatione et vestigiis illis divinitatis, quae sparsa sunt in tota rerum natura, colligitur. [Google]

As for the practical result of the natural knowledge of God, it does not lead beyond an evil conscience, because by virtue of it men recognize God's existence and know about God's law, but do not keep God's law and thus remain under the curse of the law and in an evil conscience.1205) Therefore, the state of the natural man before faith in the gospel is a state extra ecclesiam Dei and a state of hopelessness. Eph. 2:12: ξένοι των διαϑηκών τής επαγγελίας, έλπίδα μή εχοντες και άϑεοι έν τω κόομω. This does not contradict the γνόντες τον ϑεόν (Rom. 1:21), because here, in the Ephesians passage, the knowledge of the gracious God is addressed. Thus, with regard to the value of the natural knowledge of God, the result remains: Cognitio Dei naturalis pro praesenti statu hominum ad salutem consequendam minime sufficit. [“For the present state of men, the natural knowledge of God is by no means sufficient to attain salvation.”] But therefore it is not worthless. It is the basis of civil righteousness (iustitia civilis), without which human coexistence is impossible. The Apology therefore clearly puts the value of iustitia rationis in the light by calling on Aristotle.1206) Therefore, furthermore, reasonable men, also heathens, have considered whether declared atheists should be admitted to citizenship. — The natural knowledge of God also has value for the church. First, because the civil or state order, which natural religion serves, is the external home of the church.1207) Secondly, because the law of God written in the heart of man is the starting point for the sermon of the law on the part of the church. Luther:1208) "If the natural law were not written and given by God into the heart, one would have to preach for a long time before the consciences would be struck; one would have to preach to a donkey, horse's ox, bark a hundred thousand years before they would accept the law, even though they have ears, eyes and heart like a man; they can also hear it, but it does not fall into the heart. Why? What is the fault? The soul is not formed according to it

1205) Rom. 1:19-21; 1:32; 2:14. 15. <w:t>1206) M., p. 91, 22-24. [Trigl. 127, 22-24 🔗]

1207) 1 Tim. 2. 1, 2.<w:t xml:space="preserve">1208) St. L. III, 1053.

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and created that such things should fall into it. But a man, when the law is held up to him, soon says, "Yes, it is so, I cannot deny it. He could not be persuaded so soon, unless it were written in his heart beforehand. Because it was written in his heart before, even though it was dark and completely faded, it is awakened again with the word that the heart must confess that it is so, as the commandments say, that one honors, loves, and serves one God, because he alone is good and does good, and not only to the pious, but also to the wicked." Lutheran theologians speak very carefully of the natural knowledge of God, on the one hand by detailing its great value, 1209)

1209) Chemnitz, Loci, II, 103 sq.; ed. Yiteb. 1623: Adhibendum est iudicium in usu disputationis de lege naturae. In locis ostenditur vera ratio, quomodo recte et utiliter quaeri et considerari possit consensus legum naturae cum decalogo. Et traduntur hae causae: 1. Quia Paulus ex professo illam disputationem tractat Rom. 1 et 2 et tribuit legi naturae honestissimas appellationes. Vocat enim Rom. 1:18 veritatem Dei, v. 19 patefactionem Dei, v. 32 ius Dei, Rom. 2:15 opus legis, scriptum in cordibus in ipsa creatione. Et quidem appellatio legis naturae inde sumpta est; inquit enim v. 14: "Gentes natura, quae legis sunt, faciunt." Et grati agnoscamus illud beneficium, quod non voluerit lucem legis totam extinctam per lapsum; sed voluit reliquias quasdam superesse, ut possit esse consociatio politica inter homines, in qua Deus per vocem evangelii colligat ecclesiam. Et reliquias illas esse magnifaciendas, monent Pauli vocabula. — Utilis est haec collatio, ut discamus amare, venerari et magnifacere sententias morales congruentes legi naturae, ubicunque extent et legantur apud poetas, historicos, philosophos, legumlatores etc.. [Google] Quia sunt ius divinum et veritas Dei divinitus patefacta. Ita Paulus non est veritus in gravissima causa ex Menandro citare sententiam 1 Cor, 15:33: "Corrumpunt bonos mores colloquia prava."— 3. prodest etiam ad hoc, ut testimonium conscientiae etiam in non renatis magmfaciamus; ne scilicet cogitationes accusantes (quas Paulus ita vocat Rom. 2:15), quando sentiuntur, retundantur hac imaginatione, quasi sit inanis quaedam phantasia, quam muliebre sit curare, sed statuamus, esse vere iudicium Dei, arguentis peccata. — 4. Ut ex illa collatione observetur, in quibus partibus obscurata sit naturalis notitia legis, ubi iudicium depravatum, et quae sint illa, sive peccata sive bona opera, quae ignota rationi in decalogo ostendantur. Hoc modo collatio legum naturae cum decalogo recte et utiliter potest adhiberi et quidem aliquo modo ita illustrabitur vera sententia. ... Secunda tabula legis naturae a philosophis negative ponitur: Quod tibi non vis fieri, alteri ne feceris. Christus vero affirmative recitat Matt. 7:12: "Quidquid vultis, ut faciant homines vobis, et vos facite illis"; et diserte ostendit consensum huius sententiae cum decalogo. Inquit enim: "Haec est lex et prophetae", scilicet in secunda tabula. [Google]

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and on the other hand its deficit and complete insufficiency for attaining salvation.1210) They resolutely oppose all deniers of the natural knowledge of God as well as the great multitude of those who transfer man to heaven on the basis of his natural knowledge of God. They spare neither friend nor foe.1211)

1210) Chemnitz, 1. c. I, 20 sq.: Quae, qualis et quanta est illa notitia naturalis et quousque progreditur?- Vere loquendo: aut nulla, aut imperfecta, aut languida est. Nulla, quia de gratuita promissione remissionis peccatorum nihil novit tota philosophia; illam enim Filius Dei e sinu aeterni Patris prolatam revelavit ecclesiae. Ioh. 1:18, Matt. 11:27 et 1 Cor. 1:21 et 2:7. — Imperfecta, quia gentes aliquam tantum particulam legis noverunt. De interioribus vero cultibus primae tabulae nihil certi vel novit vel statuit ratio; tantum de quibusdam externis et civilibus negotiis docent quidam gentium philosophi. Interea miscent multa άτοπα καί παράδοξα, de quibus nec inter ipsos satis convenit. — Languida, quia, etiamsi impressum est humanis. mentibus, esse Deum et praecipere obedientiam iuxta discrimen honestorum et turpium, tamen assensio non tantum languida est, sed horrendis dubitationibus saepe excutitur. Sicut extat pulcherrima descriptio in Tuscul., ubi Cicero, disputans de immortalitate animae, dieit ad Antonium: "Evolve diligenter librum Platonis, qui est de anima; amplius quid desideres, nihil erit. Feci, me Hercule, inquit Antonius, et quidem saepius; sed neseio, quomodo dum lego, assentior, cum posui librum et mecum ipse de immortalitate animarum cogitare coepi, omnis illa assensio elabitur." [Google]

1211) Thus Gerhard, Loci, L. De Natura Dei, § 63, lists bie errantes in defectu unb § 81 bie errantes in excessu. Among the errantes in defectu, who ascribe too little to the natural knowledge of God, he names the Socinians,, quorum origo erroris videtur ex eo pendere, quod negant primum hominem ad immortalitatem esse conditum et iustitiam quandam originalem habuisse, cuius divinae imaginis reliquiae sunt notitiae naturales; furthermore Flacius, when the latter expresses himself thus in his in fine Clavis sub voee Legis: Quod aliqua vera principia aut notitiae unius Dei eiusque gubernationis sunt adhuc in homine, concedi non debet, in general all those who temere et indistincte pronuntiant, falsum esse ac dici, si gentiles affirment, Deum esse aeternum, omnipotentem ete., cum apostolus diserte vocet Dei veritatem, Rom. 1:18, More detailed is necessary Gerhard's enumeration of those who peccant in excessu, that is, who ascribe too much to the natural knowledge of God: In excessu peccant, qui eam ad salutem consequendam sufficientem esse statuunt, quod faciunt a. quidam ex patribus et scholasticis, qui homines ante promulgatam a Mose legem notitia naturali salvari potuisse et salvatos fuisse asserunt. [Google] (Ut enim recte monet Augustinus, ep. 49: "Quadam indole animi delectant ethnicorum virtutes, ut non libenter illas damnemus.") Clement Alexandr., lib. I. Strom.: "Per se aliquando Graecos iustifieabat philosophia; multae enim sunt viae ad

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