Relevant bibliographies by topics / Richard Hooker

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Richard Hooker'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Richard Hooker"

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Neelands, David. "The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church." Perichoresis 10, no. 1 (2012): 3–22. http://dx.doi.org/10.2478/v10297-012-0001-9.

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The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A judicious treatment of Hooker’s attitude to John Calvin requires careful reading, and an understanding of the polemical use of the portrait of Calvin. Calvin was indeed grave and learned, but he was human and, as an authority, inferior to the Church Fathers, who were formally recognized as authorities in the Church of England.
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Hall, Michael L., and Stanley Archer. "Richard Hooker." South Central Review 2, no. 1 (1985): 74. http://dx.doi.org/10.2307/3189413.

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KENNEDY, SIMON P. "RICHARD HOOKER AS POLITICAL NATURALIST." Historical Journal 62, no. 2 (2018): 331–48. http://dx.doi.org/10.1017/s0018246x18000080.

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AbstractRichard Hooker's understanding of political society has engendered significant debate. Does he hold that society is natural, in keeping with his commitment to aspects of Aristotelianism? Or does he believe that society is conventional, leading somehow to a social contractarian conception of society? My contention is that he is a political naturalist, though his naturalism is tempered by his Augustinian theological anthropology. Hooker emphasizes human sin in his account of the nature and purpose of civil government, and gives humankind agency in the establishment of society. But, ultimately, he considers political life to be natural to the human condition. In this way, Hooker navigates avia mediabetween Aristotelian naturalism and conventionalism.
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LeTourneau, Mark. "Richard Hooker and the Sufficiency of Scripture." Journal of Anglican Studies 14, no. 2 (2016): 134–55. http://dx.doi.org/10.1017/s174035531500025x.

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AbstractThis article compares the doctrine of scripture in Richard Hooker’s Lawes of Ecclesiasticall Politie with that of John Calvin’s Christianae religionis institutio (Institutes of the Christian Religion) to assess Hooker’s Reformed credentials in this domain. Hooker departs from Reformed orthodoxy in two ways: first, as is generally recognized, in denying the autopisticity of Scripture; second, though less widely recognized, in decoupling autopistis from the internal testimony of the Holy Spirit. These departures must be weighed against countervailing considerations: the unanimity between Hooker and Calvin on the substance of autopistis and the need for Church testimony in attesting to Scripture; their disparate audiences and exigencies, including, in Hooker’s case, possible Puritan association of autopistis with scriptural omnicompetence; Hooker’s reliance on Article 6 of the Articles of Religion in its entirety in defending scriptural sufficiency; and the silence of Hooker’s contemporary critics regarding his denial of autopistis.
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Almasy, Rudolph P. "RICHARD HOOKER’S WORRIES ABOUT THE MIND: THE PATH TO CERTAINTY." Perichoresis 11, no. 1 (2013): 31–49. http://dx.doi.org/10.2478/perc-2013-0002.

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ABSTRACT Focusing on two of Richard Hooker’s sermons, “Certaintie and Perpetuitie of Faith in the Elect” and “Learned Sermon of the Nature of Pride”, this essay explores Hooker’s worries about how the mind reacts to matters of religious doubt, curiosity, arrogance, and mental confusions. These worries of what enters the mind influence the search for what Hooker calls the certainty of adherence (faith) and the certainty of evidence (knowledge). Such worries, prompted by what Hooker sees as the mind’s frag- ileness in the face of religious experience and religious truth, lead Hooker in the sermons, as well as in his Ecclesiasticall Lawes, to a certain religious and rhetorical position which emphasizes the notion of approaching faith and knowledge in terms of simplicity or singleness. This approach, Hooker counsels, should lead the potentially confused mind, regardless of the certainty it seeks and of the influence of the Holy Spirit, toward the notion of surrender-to God or to the rhetor.
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Stafford, John K. "Richard Hooker And The Later Puritans." Perichoresis 11, no. 2 (2013): 38–49. http://dx.doi.org/10.2478/perc-2013-0009.

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ABSTRACT Attention is usually drawn to the negative relationship between Richard Hooker and his Puritan opponents. Such concerns dominate the polemical landscape of the late 16th and 17th centuries. However, the extent to which later Puritans appear to converge on Hooker’s epistemology and overall attitude to the place of reason, Scripture and sacrament is often overlooked. This paper consider some key affirmations from Richard Baxter, John Owen and Hooker’s contemporary William Perkins. The paper concludes that in more settled times substantive agreement might have been found on issues that during the reigns of Elizabeth and James I were profoundly divisive including the question of ministry orders
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Grislis, Egil. "The Influence of the Renaissance on Richard Hooker." Perichoresis 12, no. 1 (2014): 93–116. http://dx.doi.org/10.2478/perc-2014-0006.

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ABSTRACT Like many writers after the Renaissance, Hooker was influenced by a number of classical and Neo-Platonic texts, especially by Cicero, Seneca, Hermes Trimegistus, and Pseudo-Dionysius. Hooker’s regular allusions to these thinkers help illuminate his own work but also his place within the broader European context and the history of ideas. This paper addresses in turn the reception of Cicero and Seneca in the early Church through the Middle Ages and Renaissance, Hooker’s use of Ciceronian and Senecan ideas, and finally Hooker’s use of Neo-Platonic texts attributed to Hermes Trismegistus and Dionysius the Areopagite. Hooker will be shown to distinguish himself as a sophisticated and learned interpreter who balances distinctive motifs such as Scripture and tradition, faith, reason, experience, and ecclesiology with a complex appeal to pagan and Christian sources and ideas.
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Helmholz, Richard. "Richard Hooker and the European IUS Commune." Ecclesiastical Law Journal 6, no. 28 (2001): 4–11. http://dx.doi.org/10.1017/s0956618x00004221.

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Placing Richard Hooker (d 1600) within the history of European thought has never been easy. The work of this Elizabethan defender of the English Church seems to defy exact categorisation. Publication in the Folger Library Edition of Hooker's complete works has, however, made knowledge about him easier to acquire than it once was, and in particular it makes possible a more accurate assessment of a question of interest to readers of this Journal. How much did he know about the ius commune, the amalgam of Roman and canon laws that governed practice in the tribunals of the Church? More than that, because the Folger Edition includes all Hooker's surviving writing—even his sermons and autograph notes—it is possible to discover more about the ways in which Hooker made use of the legal sources at his disposal, including those from the Roman and canon laws.
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Stafford, John K. "Richard Hooker “The Pelagian”. Is There A Case? Notes On The Christian Letter." Perichoresis 11, no. 2 (2013): 1–11. http://dx.doi.org/10.2478/perc-2013-0007.

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ABSTRACT Richard Hooker explicitly rejected the charge of Pelagianism. In late 16th century Reformation England, this was no small charge. The extreme sensitivity of the question together with Puritan suspicions of actual or latent Catholic sympathies left Hooker on the defensive. This situation came together in the Christian Letter. Although Hooker’s marginalia is fragmentary, they reveal his considerable frustration at the question of his theological integrity. The anonymous author(s) of the Christian Letter attributed their suspicions to the density and ambiguity, as they saw the matter, of Hooker’s writing. For Hooker, this way of writing and thinking was simply what was needed in order to handle the subtleties of Christian theology, especially in times of religious disruption. Theology was not for him, a blunt instrument, but a reasoned and precise scalpel the wielding of which required a commensurate measure of skill to use properly. However, there were important points of departure between Hooker’s protagonist and his own outlook. The author of the Christian Letter had clearly set out to depict Hooker’s writing style as so excessively subtle and dependent on the Schoolmen that contrary motives might well lie behind it. If not Catholic, then Pelagian.
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Ottow, Raimund. "Der missverstandene Richard Hooker." Zeitschrift für Politik 54, no. 4 (2007): 475–80. http://dx.doi.org/10.5771/0044-3360-2007-4-475.

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Dissertations / Theses on the topic "Richard Hooker"

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Russell, Andrea. "Richard Hooker : beyond certainty." Thesis, University of Nottingham, 2010. http://eprints.nottingham.ac.uk/11335/.

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For over four hundred years Richard Hooker has been firmly attached to the Church of England and his life and writings used to promote and preserve that institution’s self-understanding. Consensus as to his theological beliefs and ecclesiastical loyalties has, however, never been reached – even though each generation of scholars has claimed to discover the 'real' Richard Hooker. In spite of the differing, and often conflicting interpretations, there have been several constants – beliefs about Hooker and his work that have remained virtually unchallenged throughout the centuries. The aim of this thesis has been to examine three of those aspects and in so doing ascertain whether their truth is more assumed than proven. The first of these assumptions is the fundamental belief that Hooker is attached securely to the English Church and that their identities are so interwoven that to speak of one is to speak of the other. The second is that Hooker’s prose – his unique writing style and powerful rhetoric – can be ignored in the process of determining his theology. And thirdly, the widely-held belief that, as the 'champion of reason', Hooker’s faith is essentially rational and that God is perceived and experienced primarily through the intellect. Challenging the truth of each of these statements leads to an uncertainty about Hooker that, rather than negating scholarship, allows research to be liberated from the dominance of categorisation. Such a change would acknowledge that Hooker's theology transcends Anglican studies and would allow his radical thinking to reach a wider audience.
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Joyce, Alison Jane. "Ethics and Anglicanism : a study in Richard Hooker." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369201.

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Baker, Glenn. "Richard Hooker and writing God into polemic and piety." Thesis, University of Leicester, 2007. http://hdl.handle.net/2381/8629.

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This thesis argues that Richard Hooker understands God as the primary authority in the argument of his Lawes of Ecclesiasticall Politie. Challenging the canonical view of Hooker in which it is contended that God has left church government undecided and that Scripture and reason are the twin authorities for Hooker, ‘Writing God into Polemic and Piety’ investigates how Hooker develops an extra-Scriptural perception of the guiding authority of God in what is good for the church in all ages. This study argues that Hooker polemically explains God’s involvement in the church by developing a metaphor which he names ‘Law’, by which Hooker imaginatively presents to the rational minds of his readers what human reason alone cannot grasp of the guidance of God. This thesis uncovers the difference for Hooker between perception and knowledge, divine truth and metaphorical truth, contesting the view that Hooker explains ecclesiology by drawing upon one philosophical ‘school of thought’. This thesis also investigates how Hooker develops love, desire and affective commitments to the divine in his vision of Christian piety, thus reassessing Hooker’s ‘rational’ outlook for the church. ‘Writing God into Polemic and Piety’ contextually situates Hooker in the theology, philosophy, piety and church controversy of the late sixteenth century, with reference to contemporary English and continental writers. This study is organised into seven chapters. Chapter One addresses Hooker’s sixteenth-century methodology for discussing the divine, while Hooker’s understanding of the divinely revealed language of Scripture in relation to extra-Scriptural perception will be examined in Chapters Two and Three. Hooker’s metaphor of Law and his argument for God’s guidance of what is good in church polity will be investigated in Chapters Four, Five and Six. Chapter Seven explores the role of affective commitments in Hooker’s polity and piety.
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Kernan, Dean. "Consent and political obligation : Richard Hooker to John Locke." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28089.

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The problem that this thesis addresses is what was meant by politics based on consent in seventeenth-century England. It proceeds by examining several of the best-known English political writers, beginning with Richard Hooker and ending with John Locke. It attempts to offer an historical account of the meaning of consent, and its relationship to political obligation. The method used is both philosophical and historical. It examines the cogency and coherence of doctrines of consent that were articulated, beginning with Hooker, touches on several theories of consent that arose during the period of the English Civil War, and examines the relative importance of consent theories during the Restoration and Glorious Revolution. It considers consent, or contract theory in light of two models: a 'social contract theory' that argues from a state of nature, and 'constitutional contract theory' that understands consent as consent to law. The nature of political obligation is a function of both varieties of consent theory. The general conclusion is that, despite the arguments of the Levellers for a politics based on 'each man's consent', John Locke does not use this vocabulary of consent. He relies instead on a variant form of English constitutionalism, a variety of consent theory that has affinities with that of Richard Hooker's, that assumes that Parliament consents to law for all. It concludes by arguing that, in spite of recent readings of consent theories that have suggested that political obligation was simply understood as a duty to God, one's consent to particular laws was a necessary component of one's obligation and willingness to obey.<br>Arts, Faculty of<br>History, Department of<br>Graduate
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Dominiak, Paul Anthony. "The architecture of participation in the thought of Richard Hooker." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12155/.

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This thesis explores how the metaphysical concept of participation shapes and informs Richard Hooker’s apology for the Elizabethan Settlement in Of the Lawes of Ecclesiastical Polity. While scholars have long noted the presence of participatory language in selected passages of Hooker’s Lawes, the implicit ways in which participation structures the metaphysical, epistemological, and political arguments across the work have never been uncovered or explored. Accordingly, this work shows how Hooker uses the architectural framework of ‘participation in God’ in order systematically to build his cohesive vision of the Elizabethan Church. This study shows how Hooker’s account of participation thereby deflates the range of modern accusations that the Lawe is an incoherent work. It also illuminates, critiques, and opens up ecumenical and theological possibilities as part of a modern theological ressourcement of participatory metaphysics. This thesis therefore explores the gestures between Hooker’s metaphysics, epistemology, and political vision in turn. The thesis first outlines as a heuristic device the ‘architecture of participation’ (the constituent ideas and themes which make up the polyvalent possibilities of the term) through which Hooker’s thought can be best understood. In the second chapter, this thesis explores two ‘mini-treatises’ in the Lawes that together reflect Hooker’s basic architecture of participation: the suspension of creation from God through the system of laws sharing in eternal law; and the redemption of creation through sacramental participation in Christ. The third chapter unveils how Hooker’s architecture of participation establishes a certain homology between his ontology and subsequent epistemology. As Hooker responds to his opponents in the Lawes, reason and desire emerge from the architecture of participation to become the constellating categories for a mixed cognitive ecology which circumscribes both natural and supernatural forms of cognitive participation in God. The fourth chapter investigates how the last three so-called ‘books of power’ in the Lawes represent a closing movement from the ‘general meditations’ of earlier books to the disputed ‘particular decisions’ of the Tudor polity, namely episcopacy and lay ecclesiastical supremacy. The chapter explains how the architecture of participation yields the substructure upon which Hooker constructs his political ecclesiology. The closing chapter addresses directly the opening provocations, arguing that Hooker’s architecture of participation provides a series of related gestures showing the logical and coherent connections in his thought that make him a systematic theologian of a particular type.
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Voak, Nigel. "Richard Hooker and reformed theology : a study of reason, will, and grace /." Oxford : Oxford university press, 2003. http://catalogue.bnf.fr/ark:/12148/cb38953768b.

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Kirby, W. J. Torrance. "The doctrine of the royal supremacy in the thought of Richard Hooker." Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:c7daf0c8-7415-400f-b5f8-819f5cb73428.

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The subject of this dissertation is Richard Hooker's defence of the royal headship of the church in the final book of his treatise Of the Lawes of Ecclesiasticall Politie. His treatment of this political question is remarkable for its depth of theological analysis. Hooker approaches the issue of the royal headship from three main theological angles: first, from the standpoint of the crucial distinction of Reformation soteriology between the so-called 'Two Realms' or 'Two Kingdoms'; secondly, according to the categories and distinctions of basic systematic doctrine, notably Chalcedonian Christology and Trinitarian dogma; and thirdly, he applies the magisterial reformers' test of ecclesiological orthodoxy. Modern students of Hooker's political thought have been very reluctant to bridge the gulf between the theological and political realms of his discourse. As a result, the theological matrix of Hooker's doctrine of the Royal Supremacy has been quite neglected. The erection of such a bridge is indispensable to our understanding of the alien mentalite which underlies this important Elizabethan controversy. We shall attempt to demonstrate that Hooker's employment of theological argument in defence of the Royal Supremacy was central to his ultimate apologetic purpose. He wrote the Lawes with a view to 'resolving the consciences' of the Disciplinarian-Puritan critics of the Elizabethan Settlement. He sought to convince these opponents by the most compelling mode of argument they knew - theological argument - that the royal headship was wholly consistent with the cardinal principles of the ecclesiology and political theory of the magisterial Reformation. In the first chapter there is a consideration of the methodological difficulties of modern Hooker scholarship. This is followed by an examination of Hooker's apologetic intention and a division of the chief theological elements of the controversy over the Royal Supremacy. Chapter two explores the soteriological foundations of Hooker's doctrine of the Two Realms and Two Regiments as well as his relation to the authority of the magisterial reformation. Chapter three examines Hooker's ecclesiology as the pivotal link between his soteriological 'first principles' and his political theory. Finally, in chapter four, the considerations of the previous chapters will be applied directly to the interpretation of Hooker's theology of the royal headship as presented by him in Book VIII of the Lawes.
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Atta-Baffoe, Victor R. "A study of Richard Hooker's theology of participation and the principle of Anglican ecclesiology." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Christou, J. "The influence of aspects of the common law on the political thought of Richard Hooker." Thesis, University of Hertfordshire, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234359.

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Littlejohn, William Bradford. "Freedom of a Christian Commonwealth : Richard Hooker and the problem of Christian liberty." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9515.

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This thesis takes as its starting point recent variations on the old narrative that seeks to make the Reformation, and Calvinism in particular, the catalyst for generating modern liberal politics. Using David VanDrunen’s Natural Law and the Two Kingdoms as an example, I show how these narratives often involve attempting to accomplish a “transfer” from the realm of spiritual liberty to that of civil liberty, a transfer against which John Calvin warns in his famous discussion of Christian liberty. In making such a transfer, such narratives are often insufficiently attentive to the theological complexities of the Reformation doctrine of Christian liberty, and the tensions that could lie concealed in various appeals to the doctrine. Accordingly, adopting as a lens John Perry’s concept of the “clash of loyalties,” (the conflict of religious and civil commitments which helped give rise to liberalism), I attempt to trace how different understandings of Christian liberty, and its accompanying concept of “things indifferent,” served both to mitigate and to exacerbate the clash of loyalties in the sixteenth century. This narrative culminates in the attempt of English puritans in the reign of Elizabeth to resolve the conflict by subjecting all ecclesiastical, political, and moral matters to the bar of Scriptural law, thus undermining earlier understandings of what Christian liberty entailed. Against this backdrop, I survey the work of Richard Hooker as an attempt to recover and clarify the doctrine of Christian liberty. This involves a careful distinction of individual and institutional liberty, and different senses of the concept “things indifferent,” a rehabilitation of the role of reason in moral determinations, and a harmonization of the believer’s loyalties by clarifying the relation of divine and human law. The result is a vision of a Christian commonwealth free to render corporate obedience to Christ while at the same time enabling the freedom of its citizens.
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Books on the topic "Richard Hooker"

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Richard Hooker: Prophet of Anglicanism. Burns & Oates, 1999.

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Littlejohn, W. Bradford, and Scott N. Kindred-Barnes, eds. Richard Hooker and Reformed Orthodoxy. Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.

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Booty, John E. Richard Hooker and the Holy Scriptures. SEAD, 1995.

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Kirby, W. J. Torrance, ed. Richard Hooker and the English Reformation. Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0319-2.

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Richard, Hooker. The wisdom of Richard Hooker: Selections from Hooker's writings with topical index. AuthorHouse, 2005.

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Rocca, Alberto. L'ideale politico-religioso di Richard Hooker: Supremazia regia ed ecclesiastical dominion. Bulzoni, 2010.

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L'ideale politico-religioso di Richard Hooker: Supremazia regia ed ecclesiastical dominion. Bulzoni, 2010.

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Reflections on the theology of Richard Hooker: An Elizabethan addresses modern Anglicanism. Sewanee, the School of Theology, 1998.

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The Theology of Richard Hooker in the context of the magisterial reformation. Princeton Theological Seminary, 2000.

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Richard Hooker and reformed theology: A study of reason, will, and grace. Oxford University Press, 2003.

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Book chapters on the topic "Richard Hooker"

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Symonds, Richard. "Richard Hooker." In Alternative Saints. Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19690-6_5.

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Campbell, Gordon. "Richard Hooker." In The Renaissance (1550–1660). Macmillan Education UK, 1989. http://dx.doi.org/10.1007/978-1-349-20157-0_10.

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Colavecchia, Stefano. "Hooker, Richard." In Encyclopedia of Renaissance Philosophy. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-02848-4_508-1.

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Kirby, Torrance. "Hooker, Richard." In Encyclopedia of the Philosophy of Law and Social Philosophy. Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-007-6730-0_619-1.

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Percy, Martyn. "Richard Hooker (1554-1600)." In The Student's Companion to the Theologians. Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch27.

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Dominiak, Paul. "4. Hooker, Scholasticism, Thomism, and Reformed Orthodoxy." In Richard Hooker and Reformed Orthodoxy. Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.101.

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Kirby, Torrance. "5. “Grace hath Use of Nature”: Richard Hooker and the Conversion of Reason." In Richard Hooker and Reformed Orthodoxy. Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.127.

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Littlejohn, W. Bradford, and Scott N. Kindred-Barnes. "Introduction." In Richard Hooker and Reformed Orthodoxy. Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.13.

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Eppley, Daniel. "6. Practicing What He Preaches: Richard Hooker as Practitioner of Loyal Opposition." In Richard Hooker and Reformed Orthodoxy. Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.143.

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Almasy, Rudolph P. "7. Richard Hooker, Reformed Sermon Making, and the Use of Scripture." In Richard Hooker and Reformed Orthodoxy. Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.155.

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