Abstract

The American revolutionary clergy's mixture of Lockean political theory and Biblical exposition was a substantial change from the previous Puritan covenantal political theory. I examine this change by focusing upon Jonathan Edwards' manipulation of Calvinistic and Lockean ideas. ;The first chapter looks at John Calvin's views on man's psychology and political possibilities. Calvin argued that man's conscience could create a minimal legal system, but a fully functioning political system would require a religious foundation. Natural law established the normative principles for all law, but religion caused the citizens to obey these laws. The individual's freedom of conscience is balanced by the state's doctrinal concern; the state's self-interest demanded the punishment of heretical teaching. ;Chapters two and three survey Locke's experiential view of the mind. The intensely subjective determination of one's pleasures or ends is only marginally affected by education. The lack of a highest good or end for humanity explains why Locke discusses natural rights instead of natural law. Locke's approach to Christianity reflects this political agenda. By undermining his own arguments for Christianity, Locke points to the individual nature of faith. Simultaneously, he presents a minimalist understanding of Christianity, thereby allowing for greater religious toleration. ;Chapters four and five present Edwards' manipulation of these two theoretical approaches. Edwards' dynamic view of ontology allowed him to defend Calvin's view of grace and man's fallen condition in light of Locke's definition of the will. Edwards' emphasis upon God's participation in the salvation process is used to help separate the realms of church and state. ;I conclude that Edwards' political theory is much more Lockean than is generally believed. Although he avoids Locke's state of nature, Edwards' policies are meant to protect the natural rights that God has given to each person in every regime. Edwards' concern for property rights and religious liberty shows a promotion of Lockean natural rights based upon a more explicitly Biblical understanding of society and nature.