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A Study of the Thought of William Chillingworth WILLIAM CHILLING WORTH McMASTER UNIVERSITY LIBRARY REASON, FAlTH, AND RELIGIOUS UNITY: A STUDY OF THE THOUGHT OF WILLIAM CHILLINGWORTH By JANE NEISH, B. A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts ©Copyright by Jane Neish, September 2003 Descriptive Note MASTER OF ARTS (2003) McMaster University (History) Hamilton, Ontario TITLE: Reason, Faith, and Religious Unity: A Study of the Thought of William Chillingworth AUTHOR: Jane Neish, RA. (Vind.) SUPER VISOR: Professor J.D. Alsop NUMBER OF PAGES: v, 129 II Abstract The intent of this study is to illuminate specific aspects of William Chillingworth' s thought, particularly his position on the importance of reason in religion and the necessity of religious unity. This encompasses his rejection of Catholic infallibility, tradition and the Fathers of the church, in his attempt to abolish all religious authority except that of individual reason. The centrality of scripture is emphasized as the only rule of faith, and Chillingworth argued that the fundamentals of faith contained in the bible could be apprehended by any searching person. This position led Chillingworth to argue that individual reason was the ultimate authority in religious matters, and he rejected the idea that people could be told what to believe as fundamental to salvation. By this Chillingworth intended to make the church open to all who professed themselves Christians, but was labelled a heretic for his efforts. The result of his thinking led Chillingworth into some difficulties in that he could not reconcile the belief that there were fundamentals of faith necessary to be believed for salvation with the position that no one could be told what was required to attain it. The final chapter attempts to show the continuity of Chillingworth' s thought after his death. Chillingworth' s influence on the Latitudinarian movement, of which he was considered to be the 'fountain-head', grew out of the civil wars and interregnum and came into prominence in the 1660s and 1670s. Modem religious liberalism can be seen to have had its beginnings in Chillingworth's rationalism which called for a permissive church. Moreover, the importance of Chillingworth is found in his conception of reason, which he considered to be a critical faculty, and therefore he can be seen as the precursor to the rationalism of Locke and the Enlightenment. Therefore, a study of his reason is integral to an understanding of the changes occurring in seventeenth-century thought. III Acknowledgements I would like to thank my supervisor, Dr. James Alsop, who took me on after Dr. Daniel Woolfleft McMaster, and especially for all the advice, suggestions and help he has given to me as I have written this thesis. His help was invaluable. I would also like to express my gratitude to both Dr. Woolf, and Dr. Cynthia Neville of Dalhousie, both of whom taught me while I was an undergraduate at King' s. You were both so inspiring and motivating that I would never have pursued graduate work had it not been for your courses, which demanded more from me than any other class, but which I absolutely loved. I suppose the greatest thanks goes to my family who have had to endure me for my whole scholastic career. So, Mom, Dad, Duncan, Robert, Ria, Charles and James Arthur, thank you for your encouragement and long suffering, as you had to put up with my stress through the years and the occasions when I thought I would never finish this degree. You knew I could do it even if! did not always think so myself. My final thanks goes to Luke Fusco, my grade ten History teacher. I was never going to study History. Who wants to learn all those dates? But I chose History that day many years ago because to me it seemed to be the lesser of two evils, and I ended up loving every minute of it. If it was not for your class I would never be where I am today. Jane Neish, McMaster University, 2003 IV Table of Contents Page Descriptive Note ...................................................................................................................................... ii Abstract. .............................................................................................................................. iii Acknowledgements ............................................................................................................. iv Introduction .......................................................................................................................... 1 Chapter 1.............................................................................................................................. 4 Chapter 2 ............................................................................................................................ 35 Chapter 3 ............................................................................................................................ 63 Chapter 4 .......................................................................................................................... 100 Conclusion ........................................................................................................................ 118 Bibliography ..................................................................................................................... 121 v Jane Neish - MA Thesis - McMaster - History Introduction This is a study of the thought of William Chillingworth, born in 1602 in Oxford, England, who was the godson of William Laud, Archbishop of Canterbury 1633-45. Chillingworth converted to Roman Catholicism in 1628, having been persuaded by the arguments of the Jesuit, John Fisher, that the Catholic church was infallible in matters of religion. His reconversion to Protestantism occurred public ally around 1634, by which time he was writing his defence of the Protestant religion, The Religion ofProtesta.nts a Safe Way to Salvation, which was published in 1638. It is this work which this thesis studies in depth, in conjunction with a number ofChillingworth's unpublished manuscript writings and several published sermons and discourses. These writings illuminate Chillingworth's thought concerning authority in religion, the nature and role of reason in matters of faith,· and his desire for a unified Christendom, all influenced by the political and religious conflicts of his time. Chapter one elucidates the political and religious framework in which Chillingworth grew up and which influenced his religious views, especially those concerning toleration. The reigns of James I and Charles I are examined to establish a temporal context, followed by an account ofChillingworth's life, his conversion to Catholicism and reconversion to Protestantism. Chapter two deals with Chillingworth's rejection of infallibility in religious matters and the question of authority in the church. Chillingworth is considered in relation to Richard Hooker, who advocated the use of Jane Neish - MA Thesis - McMaster - History reason in religion and whose apology for English church, The Lawes ofEcclesiastical Polity, influenced Chillingworth, and to Hugo Grotius, whose writings were also influential for Chillingworth's thought on toleration and unity in the church. An examination of the theology of these two men in relation to Chillingworth places him in the context of his time and also serves to show how he moved beyond Hooker's thought and away from medieval scholasticism. Chillingworth can be seen to have been a transitional figure between the scholasticism of Hooker and the rationalism of the Enlightenment of the later seventeenth century. Chapter three examines in detail Chillingworth' s conception of reason and his theory of religious unity. The relation of faith and grace to reason, as Chillingworth saw it, is explored. This is of importance, because, at first sight, it appears as if reason negates the necessity of faith and grace. This was not the case, but Chillingworth was attacked by his opponents as being a Socinian because he placed a great emphasis on the abilities of reason to ascertain for itself the fundamentals of religion necessary for salvation. It is in this discussion of reason that Chillingworth's differences with Hooker are exemplified. The thought of Grotius is also examined in greater detail, particularly with an emphasis upon his ideas of religious toleration and the necessity for political unity. Chillingworth advocated unity, but almost to the exclusion of an institutional church. This was the case because Chillingworth limited the fundamentals of religion necessary to be believed and left this determination up to each individual, not to any 2 Jane Neish - MA Thesis - McMaster - History church. Thus, the role of the church was made largely, but silently, superfluous. Chapter four reveals the influence ofChillingworth's thought on the Latitudinarians after the Civil War. Chillingworth's influence on the Latitudinarians was great, as is evident in the role they gave to reason in religion and their desire for a comprehensive church. There are differences between their perspectives, but these differences do not obscure the similarities. The intellectual debt owed to Chillingworth was acknowledged by the Latitudinarians, and thus key aspects of his thought survived and lived on throughout the seventeenth century. Chillingworth is of interest because he exemplifies the seventeenth-century problem in Western Christianty regarding the question ofthe nature of authority. His writings reflect
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