Grotius structured his work around a multi-layered system of norms: • Natural law, derived from human reason and inherent sociability •
Law of nations, based on customary practice among states •
Divine law, drawing from Christian scripture • Utility-based arguments, used pragmatically when moral arguments failed This structure allowed Grotius to address multiple audiences—religious and
secular,
Catholic and
Protestant—and to advocate for a system of legal restraint that could be universally acknowledged, even in the absence of shared faith. One of the most famous and controversial claims in the book is found in
Prolegomena, section 11:
“Et haec quidem quae iam diximus, locum aliquem haberent etiamsi daremus, quod sine summo scelere dari nequit, non esse Deum, aut non curari ab eo negotia humana.”Translated:“What we have been saying would have a degree of validity even if we should concede that which cannot be conceded without the utmost wickedness: that there is no God, or that the affairs of men are of no concern to Him.”This statement is often summarized by the phrase
etsi Deus non daretur (“as if God did not exist”). While some scholars have interpreted this as an attempt to secularize law, others argue that Grotius's secularization was hypothetical rather than absolute. In practice, Grotius regularly appealed to religious norms to support his arguments when purely rational justifications proved inadequate. == Just war theory and legal innovations ==