Andrew T. Walker – författare

The story of "natural law" - the idea that God has written a law on the human heart so that ethical norms derive from human nature - in twentieth-century Protestant ethics is one of rejection and resurgence. For half a century, luminaries like Karl Barth, Carl F. H. Henry, and Cornelius Van Til cast a shadow over natural law moral reflection because of its putative link to natural theology, autonomous reason, associations with Catholic theology, and ethical witness devoid of special revelation. However, over the past twenty years, Protestant theologians have renewed their interest in the subject, often animated by debates on Christian involvement in the public arena and on matters of life, death, and gender and sexuality. Much of this engagement has happened within Reformed circles and has largely been conducted without reference to Roman Catholic construals of the natural law. Conversely, Catholic developments in natural-law thinking have paid little attention to the surge of interest on the Protestant side. As a result, Protestant and Catholic natural proponents - and even those skeptical of the natural law - are not in conversation with one another.The lack of dialog between the various schools of natural law has left a historic tradition within Christian moral thought underdeveloped in contemporary Protestant theology. By bringing together a variety of perspectives in much-needed conversation, this book helps readers to understand the various construals of natural law within the broader strands of Christian and classical traditions and clarifies its unique importance for Christian moral witness in a secular culture. The contributors address the following questions:What is natural law?Can moral norms be derived from immanent, creaturely ends? If so, how specific or action-guiding can those norms be? How extensive might these moral norms be?How does natural law endure despite Christian insistence on the noetic, epistemological effects of sin?What is the relationship between Christian reflection on natural law and the broader classical tradition's understanding of natural law?How do Catholic and Protestant construals of natural law differ?What is the relationship between faith and reason?What's the relationship between human nature and natural law?Does "natural law" mean: "secular moral reasons"? Or is "natural law" merely religious belief disguised as public reason?How does natural law relate to public reason?Does the affirmation of a "natural law" lead to a natural theology? Or are these distinct?What is the relationship between natural law and the laws of nature?Five views:Classical Natural Law - Michael PakalukNew Natural Law - Melissa MoschellaReformed Natural Law - W. Bradford LittlejohnLutheran Natural Law - Joel D. BiermanAnti-Natural Law - Peter J. Leithart

2021 Book Award Winner, The Gospel Coalition (Public Theology & Current Events)Southwestern Journal of Theology 2021 Book Award (Honorable Mention, Baptist Studies)Christians are often thought of as defending only their own religious interests in the public square. They are viewed as worrying exclusively about the erosion of their freedom to assemble and to follow their convictions, while not seeming as concerned about publicly defending the rights of Muslims, Hindus, Jews, and atheists to do the same.Andrew T. Walker, an emerging Southern Baptist public theologian, argues for a robust Christian ethic of religious liberty that helps the church defend religious freedom for everyone in a pluralistic society. Whether explicitly religious or not, says Walker, every person is striving to make sense of his or her life. The Christian foundations of religious freedom provide a framework for how Christians can navigate deep religious difference in a secular age. As we practice religious liberty for our neighbors, we can find civility and commonality amid disagreement, further the church's engagement in the public square, and become the strongest defenders of religious liberty for all. Foreword by noted Princeton scholar Robert P. George.