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Dissertations / Theses on the topic 'Richard Hooker'
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1
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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Irish, Charles W. ""The participation of God himself" : law and mediation in the thought of Richard Hooker." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29508.
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This study focuses on the relationship between Hooker's doctrine of law and his concept of "participation," which is an important feature of his sacramental doctrine. In The Lawes of Ecclesiasticall Politie (V.50--67), Richard Hooker discusses the saving work of Christ and man's participation in him through faith and the sacraments. How does Hooker understand participation in God? Hooker speaks of the Atonement, Justification and sacraments in the vocabulary of the magisterial Reform, but (perhaps uniquely) understands the same doctrines within the framework of law, the instrument by which God orders his creation. Hooker defines law in terms of Aristotelian causes to describe a process of participation: the causes that inform the natures, operations and ends of creatures accomplish a hierarchical process of emanation of being from God and return to God. Law therefore mediates between God and creation. Creatures participate in God through the natural law, but after the fall, man's participation is restored through the divine law. Hooker's account of the Incarnation and Atonement, justification through faith, and sacramental participation---the main features of the divine law---therefore takes into account the idea of law. Hooker's treatment of participation, then, is based on categories in classical physics, and his doctrine of law influences his treatment of specific theological loci.
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Ingalls, L. R. "Richard Hooker on the scriptures : Saint Augustine's trinitarianism and the interpretation of sola scriptura." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.625490.
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Perrott, Mark Edward Croome. "Richard Hooker and the problem of authority in the context of Elizabethan Church controversies." Thesis, University of Cambridge, 1996. https://www.repository.cam.ac.uk/handle/1810/272704.
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Levanway, William Douglas. "A permanent revolution of the heart : pragmatic re-Christianisation in Richard Hooker and Friedrich Schleiermacher." Thesis, King's College London (University of London), 2017. https://kclpure.kcl.ac.uk/portal/en/theses/a-permanent-revolution-of-the-heart(884f3cb3-5971-496c-b8c2-e06cb5dece7b).html.
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The Reformation, according to historian Scott Hendrix, can be understood as a movement responding to a semi-pagan Europe detached from living Christian piety. The failure of Christian piety in everyday life, despite its speculative richness, produced a situation demanding a missionary response. The theologies of Richard Hooker and Friedrich Schleiermacher represent two such responses in the turbulent wake of the institutionalisation of Protestantism. Is this ‘Reformation’ situation, though, exceptional, or normative for Christian theology? Are Christians, and Christian theologians by extension, committed to a permanent revolution of human values or is confessionalisation necessary step? In a time when Western culture evinces a level of disconnect similar to the Reformation situation, theology needs to understand the tactics of those who sought to construct appropriate missionary theologies. The tactics they employed remain living hypotheses for fundamental theologies deciding between reconstruction and confessionalisation. The hypothesis scrutinised in thesis is a principled scepticism and committed reconstruction responsive to the situation of Re-Christianisation. It will be presented as a living and momentous, but not forced, hypothesis in this thesis. This thesis uses Jamesian Pragmatism to approach this hypothesis in Hooker and Schleiermacher. Both pursued Re-Christianisation in terms of the Reformation without adopting a rigidly confessional position preferring a process of progressive Christianisation beginning in the affective life. For them, Re- Christianisation begins with a pre-reflective experience of the world as an ordered integrity modified by the living power of Jesus Christ at that pre-thematic level of the desiring and feeling body. The thesis contributes to contemporary Re-Christiansiation by providing a clearer understanding of the process in terms of Pragmatism instead of Idealist confessionalism or reductive empiricism. The pragmatic style practised by Hooker and Schleiermacher emerges as a possible strategy for the renewal of the body of Christian piety and reconstructive reflection on it.
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Uffman, Craig David. "How the mind of Christ is formed in community : the ecclesial ethics of Richard Hooker." Thesis, Durham University, 2015. http://etheses.dur.ac.uk/10971/.
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How do practices contribute to the formation of the mind of Christ in community such that the community truly becomes the body of Christ?” This dissertation demonstrates that Christ acts on his Church through a complex interaction of community and practices to generate the identity, diversity, and virtue of his body. This is a controversial claim because many hold that the matter of virtue rightly consists of adherence to cherished foundations like Scripture and tradition accompanied by calls to obedience. Nonetheless, this study seeks to identify resources to help the Church imagine a virtue ethics appropriate to a 21st century communion ecclesiology. It does so by reading Richard Hooker as an ecclesial ethicist. Examining Hooker’s accounts of Scripture, participation, and liturgical practices, the dissertation develops a Hookerian account that extends the ecclesial ethics of Stanley Hauerwas and Sam Wells on both ends. On the front end, it derives from first principles an account of how humans come to see themselves as part of the theodrama in which improvisation is required. On the back end, it grounds improvisation in a theory of mimetic virtue. Along the way it shows how a largely Barthian Christology coheres with a positive account of sacramental practices and that a Hauerwasian emphasis on practices is not sectarian. Hooker’s repudiation of appeals to timeless absolutes in ethical reasoning and his demonstration that the self-ordering of the Church is phronetic action means that contemporary “liberal accommodationism” and “postliberal traditionalism” can no longer coopt Hooker to justify their ideologies.
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Brydon, Michael Andrew. "The evolving reputation of Richard Hooker : an examination of responses to the Ecclesiastical Polity, 1640-1714." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1163/.
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This thesis considers the contribution of seventeenth-century responses to the Polity towards the creation of Hooker's Anglican identity. It begins with an examination of the growing tensions between the old Refonned understanding of Hooker, and the new Laudian desire to comprehend the Polity as the expression of a distinctive doctrinal religious settlement. Although the dominance of the latter group was temporarily eclipsed by the Civil War it was their understanding of Hooker which emerged as the authentic opinion of the English Church at the Restoration. The examination of the Restoration response to Hooker considers how his recently established image as an Anglican father was perpetuated, the methods used to suppress rival assessments, and the weaknesses of this interpretation. The accession of the Catholic James effectively challenged the Restoration Hooker-sponsored belief in passive obedience, and challenged his Anglican credentials through the large numbers of Catholics who cited the Polity in support of the Roman Church. The long term effects of this upon Hooker are evaluated during the reign of William and Mary. The Whig desire to justify William encouraged them to exploit Hooker's belief in an original political compact, and to encourage more latitudinarian ideas within the Church. Restoration ideologies, however, were far from moribund. Several Tories were able to reconcile their opinions to the change of monarchs, and others waited until the reign of Anne where they endeavoured to put the political and religious clock back. This dominance was only temporary, however, since the advent of the Hanoverians led to the swift resurgence of the Whigs. Nevertheless this did nothing to undermine the now universal belief that Hooker was the leading exponent of the English Church. Although Hooker had anticipated that the Polity would be read as, a Reformed text, it had been turned into a specifically Anglican work within a century of his death.
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Simut, Corneliu C. "Continuing the Protestant tradition in the Church of England : the influence of the continental magisterial reformation on the doctrine of justification in the early theology of Richard Hooker as reflected in his "A learned discourse of justification, workes, and how the foundation of faith is overthrown" (1586)." Thesis, University of Aberdeen, 2003. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158915.
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This dissertation demonstrates that Richard Hooker’s doctrine of justification, as reflected in his <i>A learned Discourse of Justification, Workes, and How the Foundation of Faith is Overthrown, </i> continues the Protestant tradition of Lutheran and Reformed theology, in spite of various claims which associate Hooker with Catholicism and <i>via media </i>Anglicanism. Though it stays in the line established by W. J. Torrance Kirby and Nigel Atkinson, who limited their arguments in favour of Hooker’s Reformed theology to Martin Luther and John Calvin, this thesis makes reference also to Philip Melanchthon, Ulrich Zwingli, Martin Bucer and Theodore Beza. As a result of the fact that the vast majority of studies in Richard Hooker’s theology have concentrated on his later theology of the <i>Laws of Ecclesiastical Polity, </i>this dissertation is limited to his early theology and more specifically, to his <i>A Learned Discourse of Justification. </i> The first chapter is an updated study in Richard Hooker scholarship, with comments on the most important works in the field. The next three chapters present fundamental aspects of the doctrine of justification in Lutheran, Early Reformed, and Classical Reformed theology with special reference to the ideas which were taken over by Richard Hooker himself. A chapter on the doctrine of justification in the time of Richard Hooker follows and introduces the debates which shaped his soteriology. The last four chapters provide a detailed analysis and some concluding remarks on Richard Hooker’s understanding of justification and especially on his concept of righteousness as the essence of justification. The righteousness of justification as objective faith centres on Hooker’s concern with the salvation of Catholics, which provides the starting point of his minute analysis of justification. The practical implications of this doctrine are revealed in Hooker’s treatment of the righteousness of sanctification as subjective faith, which discloses his fundamental belief in the importance of Scripture for the salvation of humanity.
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Brassey, Noelle. "From the Golden Gate to the Green Mountains: A Hapa Educational Autobiography and Meta-Critical Reflection." ScholarWorks @ UVM, 2012. http://scholarworks.uvm.edu/graddis/29.
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As a former UC Berkeley undergraduate and a University of Vermont graduate student, this is an educational autobiography of a self-identified Hapa, or mixed-race Asian American, through the lens of race and identity. Exploring what it means to be “white” and “privileged,” and realizing that these concepts--like identity--are fluid, this thesis adopts a dual methodology that includes personal narrative, as well as a meta-critical reflection. This thesis focuses on three memoirs: Bone Black and Wounds of Passion by bell hooks, and Hunger of Memory by Richard Rodriguez, each of which explore themes of reclaiming voice and reconstructing identity with regards to race, class, and culture.
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Yagüe, Martínez Néstor [Verfasser], Michael [Akademischer Betreuer] Eineder, Alberto [Gutachter] Moreira, Andrew [Gutachter] Hooper, Richard H. G. [Gutachter] Bamler, and Michael [Gutachter] Eineder. "Burst-Mode Wide-Swath SAR Interferometry for Solid Earth Monitoring / Néstor Yagüe Martínez ; Gutachter: Alberto Moreira, Andrew Hooper, Richard H. G. Bamler, Michael Eineder ; Betreuer: Michael Eineder." München : Universitätsbibliothek der TU München, 2019. http://d-nb.info/1202922724/34.
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Stafford, John K. "Richard Hooker's doctrine of the Holy Spirit." Thesis, 2005. http://hdl.handle.net/1993/110.
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This thesis discusses the contribution of Richard Hooker to the doctrine of the Holy Spirit in his magisterial work, Of the Laws of Ecclesiastical Polity. Hooker’s discussion of the Holy Spirit is unsystematic although his dependence on the Holy Spirit for his theology is extensive. The aim of the thesis is to assess the contribution of the Holy Spirit to Hooker’s theology as under-represented in current research. Hooker’s attitude to reform is explored in relation to contemporary and later Puritan writers, such as William Perkins, William Ames, Richard Baxter, and John Owen, and forms part of the overall evaluation of the importance of the doctrine of the Holy Spirit for his theology.
Four areas are investigated concerning the role Hooker assigned to the Holy Spirit in Christian theology.
1. The role of the Holy Spirit in the interpretation of Scripture.
2. The nature and purpose of the sacraments in light of the Holy Spirit.
3. The place of the Holy Spirit in understanding Hooker’s view of the orders of ministry.
4. The centre of Hooker’s theology as the claim to "participation" in the life of God.
The thesis concludes that Hooker remained generally consistent with Calvin’s understanding of the Holy Spirit, though he refined Calvin’s scriptural hermeneutic with special reference to the relationship between reason and the Holy Spirit. It is also contends that later Puritans such as Richard Baxter and John Owen, offered a perspective on the relationship between reason and the inspiration of the Holy Spirit that was consistent with Calvin but also anticipated by Hooker. This suggests a strong measure of continuity between Hooker and Puritan thought that did not become apparent until after his death in 1600, and which contemporary scholarship has continued to debate. Hooker was an advocate of reform but with a characteristically independent grasp of what that entailed in the convergence of Thomistic and Calvinist thought. Hooker’s doctrine of the Holy Spirit was a consistent theme that was essential to his central motif of the believer’s participation in God.
The final chapter shows that Hooker, in defending the Elizabethan Settlement, was able to avoid the entrapment of the Puritan charge of Pelagianism and sympathy towards Rome on the one hand, and the Roman charge of Scriptural insufficiency on the other, by positing a third pole in the debate. This required acceptance of the idea of foundational Christian truth whose goal was theosis, the union of the soul with God, whose agent was the secret operation of the Holy Spirit and instrumentality, the Scriptures and sacraments. As such, Hooker called for mature commitment to theological investigation that stood above partisan rancour.<br>May 2005
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Gomes, Carla Alexandra Larouco. "Richard Hooker e a defesa da Via media em Of the laws of ecclesiastical polity." Master's thesis, 2007. http://hdl.handle.net/10451/398.
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Anonby, David. "Shakespeare and soteriology: crossing the Reformation divide." Thesis, 2020. http://hdl.handle.net/1828/12439.
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My dissertation explores Shakespeare’s negotiation of Reformation controversy about theories of salvation. While twentieth century literary criticism tended to regard Shakespeare as a harbinger of secularism, the so-called “turn to religion” in early modern studies has given renewed attention to the religious elements in Shakespeare and his contemporaries. Yet in spite of the current popularity of early modern religion studies, there remains an aura of uncertainty regarding some of the doctrinal or liturgical specificities of the period. This historical gap is especially felt with respect to theories of salvation, or soteriology. Such ambiguity, however, calls for further inquiry into historical theology. As one of the “hot-button” issues of the Reformation, salvation was fiercely contested in Shakespeare’s day, making it essential for scholarship to differentiate between conformist (Church of England), godly (puritan), and recusant (Catholic) strains of soteriology in Shakespearean plays. I explore how the language and concepts of faith, grace, charity, the sacraments, election, free will, justification, sanctification, and atonement find expression in Shakespeare’s plays. In doing so, I contribute to the recovery of a greater understanding of the relationship between early modern religion and Shakespearean drama. While I share Kastan’s reluctance to attribute particular religious convictions to Shakespeare (A Will to Believe 143), in some cases such critical guardedness has diverted attention from the religious topography of Shakespeare’s plays.
My first chapter explores the tension in The Merchant of Venice between Protestant notions of justification by faith and a Catholic insistence upon works of mercy. The infamous trial scene, in particular, deconstructs cherished Protestant ideology by refuting the efficacy of faith when it is divorced from ethical behaviour. The second chapter situates Hamlet in the stream of Lancelot Andrewes’s “avant-garde conformity” (to use Peter Lake’s coinage), thereby explaining why Claudius’s prayer in the definitive text of the second quarto has intimations of soteriological agency that are lacking in the first quarto. The third chapter argues that Hamlet undermines the ghost’s association of violence and religion, thus implicitly critiquing the proliferation of religious violence on both sides of the Reformation divide. The fourth chapter argues that Calvin’s theory of the vicarious atonement of Christ, expounded so eloquently by Isabella in Measure for Measure, meets substantial resistance, especially when the Duke and others attempt to apply the soteriological principle of substitution to the domains of sexuality and law. The ethical failures that result from an over-realized soteriology indicate that the play corroborates Luther’s idea that a distinction must be maintained between the sacred and secular realms. The fifth chapter examines controversies in the English church about the (il)legitimacy of exorcising demons, a practice favoured by Jesuits but generally frowned upon by Calvinists. Shakespeare cleverly negotiates satirical source material by metaphorizing exorcisms in King Lear in a way that seems to acknowledge Calvinist scepticism, yet honour Jesuit compassion. Throughout this study, my hermeneutic is to read Shakespeare through the lens of contemporary theological controversy and to read contemporary theology through the lens of Shakespeare.<br>Graduate<br>2021-11-20