This book explores the Bible as a political document in seventeenth-century England, revealing how it provided a key language of political debate.

In this book, Travis DeCook explores the theological and political innovations found in early modern accounts of the Bible's origins. In the charged climate produced by the Reformation and humanist historicism, writers grappled with the tension between the Bible's divine and human aspects, and they produced innovative narratives regarding the agencies and processes through which the Bible came into existence and was transmitted. DeCook investigates how these accounts of Scripture's production were taken up beyond the expected boundaries of biblical study, and were redeployed as the theological basis for wide-reaching arguments about the proper ordering of human life. DeCook provides a new, critical perspective on ideas regarding secularity, secularization, and modernity, challenging the dominant narratives regarding the Bible's role in these processes. He shows how these engagements with the Bible's origins prompt a rethinking of formulations of secularity and secularization in our own time.

John Locke is often thought of as one of the founders of the Enlightenment, a movement that sought to do away with the Bible and religion and replace them with scientific realism. But Locke was extremely interested in the Bible, and he was engaged by biblical theology and religion throughout his life. In this new book, K.I. Parker considers Locke’s interest in Scripture and how that interest is articulated in the development of his political philosophy. Parker shows that Locke’s liberalism is inspired by his religious vision and, particularly, his distinctive understanding of the early chapters of the book of Genesis. Unlike Sir Robert Filmer, who understood the Bible to justify social hierarchies (i.e., the divine right of the king, the first-born son’s rights over other siblings, and the “natural” subservience of women to men), Locke understood from the Bible that humans are in a natural state of freedom and equality to each other. The biblical debate between Filmer and Locke furnishes scholars with a better understanding of Lockes political views as presented in his Two Treatises. The Biblical Politics of John Locke demonstrates the impact of the Bible on one of the most influential thinkers of the seventeenth century, and provides an original context in which to situate the debate concerning the origins of early modern political thought.

According to a commonplace narrative, the rise of modern political thought in the West resulted from secularization—the exclusion of religious arguments from political discourse. But in this pathbreaking work, Eric Nelson argues that this familiar story is wrong. Instead, he contends, political thought in early-modern Europe became less, not more, secular with time, and it was the Christian encounter with Hebrew sources that provoked this radical transformation. During the sixteenth and seventeenth centuries, Christian scholars began to regard the Hebrew Bible as a political constitution designed by God for the children of Israel. Newly available rabbinic materials became authoritative guides to the institutions and practices of the perfect republic. This thinking resulted in a sweeping reorientation of political commitments. In the book’s central chapters, Nelson identifies three transformative claims introduced into European political theory by the Hebrew revival: the argument that republics are the only legitimate regimes; the idea that the state should coercively maintain an egalitarian distribution of property; and the belief that a godly republic would tolerate religious diversity. One major consequence of Nelson’s work is that the revolutionary politics of John Milton, James Harrington, and Thomas Hobbes appear in a brand-new light. Nelson demonstrates that central features of modern political thought emerged from an attempt to emulate a constitution designed by God. This paradox, a reminder that while we may live in a secular age, we owe our politics to an age of religious fervor, in turn illuminates fault lines in contemporary political discourse.

John Locke, whose ideas helped give birth to the United States, predicated his political theory on the Hebrew Bible. Why?

Inspired by Machiavelli, modern philosophers held that the tension between the goals of biblical piety and the goals of political life needed to be resolved in favor of the political, and they attempted to recast and delimit traditional Christian teaching to serve and stabilize political life accordingly. This volume examines the arguments of those thinkers who worked to remake Christianity into a civil religion in the early modern and modern periods. Beginning with Machiavelli and continuing through to Alexis de Tocqueville, the essays in this collection explain in detail the ways in which these philosophers used religious and secular writing to build a civil religion in the West. Early chapters examine topics such as Machiavelli’s comparisons of Christianity with Roman religion, Francis Bacon’s cherry-picking of Christian doctrines in the service of scientific innovation, and Spinoza’s attempt to replace long-held superstitions with newer, “progressive” ones. Other essays probe the scripture-based, anti-Christian argument that religion must be subordinate to politics espoused by Jean-Jacques Rousseau and David Hume, both of whom championed reason over divine authority. Crucially, the book also includes a study of civil religion in America, with chapters on John Locke, Montesquieu, and the American Founders illuminating the relationships among religious and civil history, acts, and authority. The last chapter is an examination of Tocqueville’s account of civil religion and the American regime. Detailed, thought-provoking, and based on the careful study of original texts, this survey of religion and politics in the West will appeal to scholars in the history of political philosophy, political theory, and American political thought.