Autorité de l'Ecriture et autorité ecclésiastique dans l'Eglise d'Angleterre : L'héritage de Richard Hooker

J. Breteau
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Abstract

Locke's marked praise of Richard Hooker's seminal work, Of the Lawes of Ecclesiastical Polity, shows that the Elizabethan divine's work was appreciated by political philosophers. Olivier Layer's thesis (1977) also extensively proved that Hooker's reflection went far beyond mere problems of church organization and ceremonial. Hooker aimed at defending the Elizabethan Religious Settlement against harsh criticism originating either from the Roman Catholic or from the Puritan sides. Although he firmly adhered to the three great Protestant principles-sola scriptura, sola fides, sola gratia-and refused the Roman Catholic view of Tradition, Hooker nevertheless considered that Scripture only contained divine law as far as man's salvation through Christ was concerned and therefore embarked in a complex and thorough analysis of the concept of law, and of authority, which implied an outright rejection of all forms of religious enthusiasm and granted a fairly wide scope for the exercise of reason. He can therefore be considered as the forerunner or founding father of Anglican rationalism.
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英国国教的圣经权威和教会权威:理查德·胡克的遗产
洛克对理查德·胡克(Richard Hooker)的开创性著作《教会政法》(laws of the laws of clesiastical Polity)的显著赞扬表明,这位伊丽莎白时代的神学家的作品受到了政治哲学家的赞赏。奥利维尔·莱尔(Olivier Layer)的论文(1977)也广泛地证明了胡克的反思远远超出了单纯的教会组织和仪式问题。胡克旨在捍卫伊丽莎白时期的宗教解决方案,反对来自罗马天主教或清教徒方面的严厉批评。尽管他坚定地坚持新教的三大原则——唯独圣经、唯独信仰、唯独恩典——并拒绝罗马天主教的传统观,但胡克仍然认为,就人类通过基督得救而言,圣经只包含神圣的律法,因此他开始对法律和权威的概念进行复杂而彻底的分析。这意味着彻底拒绝一切形式的宗教热情,并给予相当广泛的范围来行使理性。因此,他可以被认为是英国国教理性主义的先驱或创始人。
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