Finding Locke's God by Nathan Guy;

Author:Nathan Guy;
Language: eng
Format: epub
Publisher: Bloomsbury UK

6

Revelation, Reason, and Scripture

Locke describes God and the human vocation to obey the law of nature in language consistent with (and often drawn from) Christian scripture. The question arises how dependent Locke might be for his conception of God on scripture and what would constitute “His (God’s) business” in the social and political realms. Locke’s high regard for reason and heavy emphasis in the Essay on deductive logic and empirical tests in matters relating to God and morality have led some to question Locke’s understanding of revelation in general and of scripture as revelation in particular.1 With careful attention paid to Locke’s argumentation in the RC, this chapter will show that, for Locke, revelation is not in competition with reason; instead, revelation largely clarifies, enhances, and adds grounds for obligation and motivation toward the good to which reason points. In addition, the revelation of God in scripture provides assurance that Locke’s political aims do, in fact, form a Christian political philosophy. Whether or not Locke is conscious of his dependence on scripture,2 it is clear that he relies on his conviction that God has provided revelation of Himself in scripture and this revelation—detailing a “true idea” of God—provides essential elements of Locke’s political theory.

The constitution: A model for appreciating Locke’s approach to scripture

Raymond Polin’s article on Locke’s conception of freedom summarizes the essential role of a constitution for setting boundaries and enshrining communal trust within Locke’s vision of polity. According to Polin, “one could gather the whole” of Locke’s key terms “in a single formula: the trust must be expressed under the form of a constitution, of fundamental laws, which determine the nature of the common good and the ways through which it is to be achieved.”3 Jeremy Waldron echoes these sentiments. For Locke, when a group of legislators attempts to arrive at just and fair conclusions drawn from right principles, a written constitution is far superior to applying “the light of reason” to the laws of nature.4

In this chapter, I will show that the political dynamic at work in a legislature’s reliance on a written constitution parallels in important ways the theological dynamic at work in Locke’s own commitment to the truths he believes are given in the text of scripture. Locke does not advocate any religious litmus test for a person to be admitted to the body politic; they need not assent to the witness of Christ and the apostles concerning salvation from sin through the cross. Equally, Locke is clear that scripture does not provide a blueprint for political constructions. However, as Locke lays out his political theory, he is himself bound by truths revealed in scripture and builds a theory consonant with revelation. In fact, as will be explained later, some of Locke’s central political claims result from reflection on truths revealed in scripture.

For example, Locke advocates religious toleration by the body politic precisely because it is not only “agreeable to the Gospel of Jesus Christ” to be peaceful but the fulfillment of the revealed Christian duty to show charity, rather than seeking to “exercise Lordship over” others.

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