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Part 1: Hobbes’ Philosophically and Politically Motivated Biblical Exegesis
Published by Cynthia R. Nielsen March 1st, 2008 in Biblical Hermeneutics, Early Modern PhilosophyIn contrast to his methodological approach in parts one and two, wherein Hobbes attempts to proceed by way of geometrical demonstration, part three takes a radical turn into the world of biblical exegesis and exhibits something similar to modern biblical criticism. Broadly speaking, one might characterize at least one aspect of the purpose of parts one and two as an attempt to establish Hobbes’ materialistic view of the world. Hobbes, like many of his contemporaries, had accepted the new mechanistic view of the world in which efficient causality (matter and motion) serves as the explanatory apparatus for all phenomena.[1] In this series, I shall attempt to flesh out these claims by examining selected passages from part three of Hobbes’ Leviathan. In particular, I shall focus on the various instances in which Hobbes’ naturalizes traditional Christianity’s claims regarding prophets, incorporeal beings, and miracles. In other words, what I propose is that contrary to Hobbes’ own claim to exegete Scripture in a purely objective way-that is, not informed with the prejudices of tradition and simply based on Scripture and natural reason alone-Hobbes’ biblical exegesis is made to conform to his own philosophical conceptions based on the science of his day (as well as his own political agenda).
In his dedicatory epistle, Hobbes sets forth his goal to pursue a middle path between excessive liberty and excessive authority. He goes on to say that he is aware that many will find his exegesis of certain passages of Scripture offensive. However, Hobbes claims to have offered these with “due submission,” as an obedient civil servant.[2] With these introductory remarks, Hobbes indicates some of his greatest concerns with regard to the Christianity of his day, namely, that Christians must not interpret Scripture in such a way that it allows them to be disobedient to the sovereign. In other words, one of the primary goals of Hobbes’ Leviathan is to produce a dutiful and obedient citizen. As we shall see, this goal, coupled with his materialistic philosophy, drives Hobbes’ hermeneutic and thoroughly informs his exegesis of Scripture.
Notes
[1] This will become more evident in the discussion that follows. [2] Thomas Hobbes. Leviathan. Ed., Edwin Curley. (Cambridge: Hackett, 1994), p. 2. Subsequent references will be in the text, noting the chapter and paragraph number.
8 Responses to “Part 1: Hobbes’ Philosophically and Politically Motivated Biblical Exegesis”
- 1 Pingback on Mar 18th, 2008 at 9:29 am
This sounds great, Cyntia. I wish I had more time to interact here, but I enjoy hearing your thoughts on all manner of thinkers. Thanks for taking the time to write.
Mel
Oi. Naturally, I meant ‘Cynthia.’ A sip too much of Harvey’s while typing…
Hi Mel,
Good to hear from you. I haven’t been posting as often because I have been swamped with coursework, recently finished my qualifying exams, and I had the flu (yuck!).
Best wishes,
Cynthia
Cynthia,
That makes a lot of sense. I rarely find time to blog any more, either. You seem to have a much better regiment for the whole process, even in the midst of coursework and qualifying exams (something I hope to get back to soon!). I hope you’re feeling better after the flu. It seems everyone is getting either that or a head cold of some sort.
Cheers,
Mel
Hi Cynthia,
Have you seen the new Cambridge Companion to Hobbes’ Leviathan? It devotes substantial attention to the religious parts of the book. I haven’t had the chance to read it yet, but there’s what seems to be an interesting essay on Hobbes in relation to covenant theology.
But isnt that what all of do both individually and collectively?
Dont we all interpret the Bible to fit into our own mostly unexamined presuppositions?
And wasnt the Bible itself put together by the then dominant IN POWER faction(s) to justify their own power, and to denigrate the other factions, especially those of a more gnostic disposition?
Patrick:
I haven’t read anything from the CC to Hobbes’ Leviathan. Sorry!
Sue: I would say that we all bring our own “horizons” to the text, but in light of the fact that the Christian affirms the divinity of the Bible (in addition to its “humanity”–a kind of incarnational analogy), our horizons and presuppositions can be altered. Passages like Luke 24 suggest that the hermeneutical lens of both the OT and the NT (for the Christian, and Hobbes was claiming to write as a Christian) is Christ and Christ alone. From what I can tell, Hobbes makes his own political agenda (not Christ) the hermeneutical lens of Scripture.
Best,
Cynthia