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By HENRY EYRING and DOUGLAS HENDERSON (Eds.)

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The only thing we can really say with certainty about the influence of his childhood experience of the war is that it persuaded him that violent religious conflict is an ever-present danger in society and that rulers should make preventing it a high priority. The war raged on and off for ten years, with the last convulsions coming to a halt in 1652. During this period Charles was captured and eventually executed, and the parliamentarians set up a republic and established a Puritan national church.

A tradition divorced from the sincere search for truth becomes merely arbitrary and tyrannical. Others – who in Locke’s time were given the derisive label “enthusiasts” – seek the truth in ecstatic or transcendent religious experiences, believing that they are receiving communications (or at least suggestions or indications) directly from God. 2, 698). Locke is not against religious feelings, since we ought to revere God. In his religious writings he confirms that God works spiritually in the hearts of believers, helping them to overcome sin and lead better lives (see R 246, 185–186).

Adherents of this movement were called “Puritans” because they sought to purify the church of ambiguity and compromise. They pressed for England to adopt a clear and unambiguous commitment to the “Reformed” school of theology, which had been influential on the Church of England’s founders and had already prevailed in the Church of Scotland. The church has no purpose, the Puritans argued, unless it has a clear teaching. They also hoped that establishing precise, comprehensive standards for doctrine and worship would give the church more autonomy from the ever-changing whims of the throne – a point that was not lost on the monarchs, who saw Puritanism as a threat to their influence.

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A Review of the Literature up to 1976 by HENRY EYRING and DOUGLAS HENDERSON (Eds.)


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