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"Cromartie, Alan"
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The Testimony of the Spirit, the Decline of Calvinism, and the Origins of Restoration Rational Religion
The mid-seventeenth century turn to moralism in English Protestant theology – exemplified here by ‘Ignorance’ in Bunyan's Pilgrim's progress – involved a clear rejection of the Calvinistic doctrine of the ‘internal testimony’ of Scripture. The upshot was the emergence of a religious impulse that emphasised the salience of a ‘rational account’ of Scripture's credibility. The shift is conventionally traced through Richard Hooker, William Chillingworth and the Cambridge Platonists. Hooker was, however, more Calvinist and Chillingworth more Laudian than has been recognised. The Cambridge Platonists and their ‘latitudinarian’ successors emerged from and were shaped by puritan culture.
Journal Article
THE GOD OF THOMAS HOBBES
Hobbes seems to have believed in 'God'; he certainly disapproved of most 'religion', including virtually all forms of Christianity. This article disentangles the link between his 'God' and his 'religion'; and in so doing illuminates what Stuart writers meant by 'atheism'. Hobbes agreed with Sir Francis Bacon that 'atheism' was typically caused by bad religion (that is, by 'superstitions' designed to serve the interests of the clergy). The Hobbesian theory of language rules out the possibility of proving God's existence, but Hobbes seems to have believed in a Designer to whom a prudent man would offer worship. He also thought that commonwealths require revealed 'religions', which are shared systems of belief that rest on 'faith' in those who first proclaim them. Religions decay when 'faith' is undermined by the misconduct of 'unpleasing priests', especially if they enjoin 'belief of contradictories'. \"Leviathan\" is anti-atheistic in seeking to undermine priestcraft and eliminate such flaws by reinterpretation of the Bible. Hobbes probably lacked 'faith'. But he defended liturgy and ceremony even in the circumstances of the early 1650s; the religion that he favoured was a de-clericalized Anglicanism.
Journal Article
THE ELEMENTS AND HOBBESIAN MORAL THINKING
It is easy to read Hobbes's moral thinking as a deviant contribution to 'modern' natural law, especially if Leviathan (1651) is read through a lens provided by De Cive (1642). But The Elements of Law (1640) encourages the view that Hobbes's argument is 'physicalist',
that is, that it requires no premises beyond those required by his physics of matter in motion. The Elements included a draft De Homine and its argument is intimately connected with De Cive's; it shows how such concepts as 'reason', 'right', 'natural law'
and 'obligation' can be understood in physicalist terms. But Hobbes's decision to print the latter work in isolation has led to serious misunderstandings
Journal Article
Thomas Hobbes
This volume in the Clarendon Edition of the Works of Thomas Hobbes contains A dialogue between a philosopher and a student, of the common laws of England, edited by Alan Cromartie, supplemented by the important fragment 'Questions relative to Hereditary Right', discovered and edited by Quentin Skinner. As a critique of common law by a great phi.
eBook
Writings on Common Law and Hereditary Right
A critical edition of two great works by Thomas Hobbes. The Dialogue of the Common Laws is his classic critique of common law, essential reading for anyone interested in English political thought or legal theory. It is accompanied by Hobbes>'s last word on politics, a fragment in which he mounts a robust defence of hereditary right.
eBook
The Constitutionalist Revolution: The Transformation of Political Culture in Early Stuart England
Cromartie approaches the crisis of the early 1640s in England from the direction of political thought, contending that the rightful powers of Stuart kings came to be seen in their entirety as an expression of the common law.
Journal Article