Freedom of Association/Philosophical Origins/Tradition contributions/Reformation Christianity
What have religious and philosophical traditions contributed to our understanding of this right?
Reformation Christianity
Reformation Christianity, Freedom of Association As mentioned above (section 1), John Locke’s 1689 “Letter Concerning Toleration” is widely believed to be the first written source to address, albeit indirectly, the right to freedom of association. While it is true that no source written prior to 1689 specifically explores the right in its entirety, there were a number of Reformation-era thinkers whose work formed the basis for Locke’s belief in the benefits of granting the right to free religious association. These sources were primarily English, written by such philosophers as Richard Hooker and Thomas More, though there is some evidence that Locke drew on themes from John Calvin as well. Among Locke’s most prominent sources of inspiration and guidance is Richard Hooker’s influential work, The Laws of Ecclesiastical Polity. This book, much of which was published posthumously in the late 1590s , was Hooker’s attempt to defend the fledgeling Anglican Church against attacks from the growing population of English Puritans. It explores a number of religious topics, one of which is the concept that all Churches, including those of “Rome, Corinth, Ephesus, England, and so the rest...are public Christian societies. And of such properties common unto all societies Christian, it may not be denied, that one of the very chiefest is Ecclesiastical Polity” (Hooker, 178). This idea that religious groups could be considered a “society” of people is advanced in Locke’s “Letter,” which takes the work one step further by examining one’s freedom to belong to these various religious societies. Hooker also explores this idea to some extent when he writes that “we rather incline to think it a just and reasonable cause for any Church, the state whereof is free and independent if in these things it differ from other Churches, only for that it doth not judge it so fit and expedient to be framed therein by the pattern of their example, as to be otherwise framed than they” (Hooker, 275). In this passage Hooker essentially argues that different sects of Christianity ought to be allowed to practice their preferred faith in peace, provided they similarly respect other branches’ rights to believe and associate. Perhaps is not a surprising statement to find in a defense of the Anglican Church after it broke away from Catholicism, but Hooker’s conviction that “Churches are rather in this case like divers families than like divers servants of one family” nevertheless seems to have profoundly influenced Locke’s work in the same area (Hooker, 277). In addition to this conceptual framework, Locke also seems to draw on Hooker for an interpretation of John Calvin’s teaching. Hooker’s Fourth Book of Laws quotes Calvin, who supposedly writes that, “Yea, sometime it profiteth and is expedient that there be difference, lest men should think that religion is tied to outward ceremonies. Always provided that there be not any emulation, nor that Churches delighted with novelty affect to have that which others have not.” (Hooker, 276). This, Hooker says, provides a basis of acceptability for different religious sects to profess their religions differently. By arguing in favor of different churches practicing differently, Hooker also implies a support for citizens’ right to belong to various churches according to how they wish to worship. It is possible that Hooker was referring to Calvin’s statement in The Institutes of the Christian Religion, which says that that “it is a well-known doctrine, and one as to which all the pious are agreed,—that the right consideration of signs does not lie merely in the outward ceremonies, but depends chiefly on the promise and the spiritual mysteries, to typify which the ceremonies themselves are appointed.” (Calvin, Institutes of the Christian Religion, B ook IV, Chapter 16, 2). Calvin’s work then proceeds to explain the parallels between circumcision in the Jewish faith and Baptism in the Christian ones, before concluding that “Baptism has been substituted for circumcision (Calvin, Institutes of the Christian Religion,
Book IV, Chapter 16, 4). While this does not mean that Calvin believed in one’s right to belong to the association or religion of one’s choice, its influence on Hooker’s statement is apparent. In concert with Hooker and a number of other influences, Calvin’s philosophy guided Locke in his exploration of religious freedom and, by extension, freedom of association. Locke’s “Letter” also displays some degree of influence from the writings of Thomas More, another Reformation-era thinker whose work addresses the citizen’s role in various religious associations. More’s famous work, Utopia, tells of a fictional country in which society is ordered and governed according to the way that More believed was best. Included in these guidelines are the principles of religious freedom, which likely had some influence on Locke’s thoughts on free association. Sanford Kessler’s “Religious Freedom in More’s ‘Utopia’” notes that “Locke's work contains arguments that are remarkably similar to More’s,” and explains that “In Utopia, religious freedom checked the threat of religious conflict by transforming a plethora of squabbling sects into tolerant, stable supporters of the government” (Kessler, “Religious Freedom”). The actual text of More’s work states that the founder of the mythical society in Utopia had “left matters open, making each person to follow his own beliefs,” (More, 110). While this does more to imply More’s support for religious freedom than for freedom of association, the idea that citizens should be able to belong to whichever religion they choose is certainly evident in Locke’s work on toleration. Freedom of association was not directly addressed prior to Locke’s work on toleration, but it is clear that Reformation-era philosophers influenced his work. Hooker’s thoughts on religious freedom and the relationship between religious societies shaped the way that Locke thought about religious toleration, and ideas from Calvin and More also influenced his work.
Sources Used: Calvin, Jean, and Henry Beveridge. Institutes of the Christian Religion. Christian Classics Ethereal Library, 1845, http://www.ntslibrary.com/PDF%20Books/Calvin%20Institutes%20of%20Christian%20 Religion.pdf, www.ccel.org/ccel/calvin/institutes.html. Hooker, Richard. Laws of Ecclesiastical Polity. George Routledge and Sons, 1998, https://prydain.files.wordpress.com/2012/ 06/the_laws_of_ecclesiastical_polity_books_i-i V.pdf. Kessler, Sanford. “Religious Freedom in Thomas More's ‘Utopia.’” The Review of Politics, vol. 64, no. 2, 2002, pp. 207–229. JSTOR, www.jstor.org/stable/1408764. Accessed 8 July 2020. More, Thomas. Utopia. Translated by Dominic Baker-Smith, Penguin Classics, 20012.