The Doctrine of Salvation in the Sermons of Richard Hooker by Corneliu C. Simut

By Corneliu C. Simut

This expert paintings in old theology offers with the doctrine of salvation within the early theology of Richard Hooker (1554-1600) from the viewpoint of the idea that of religion and with Hooker’s connections to the early English Reformers (W. Tyndale, J. Frith, R. Barnes, T. Cranmer, J. Bradford and J. Foxe) in an important teachings corresponding to justification, sanctification, glorification, election, reprobation, the sovereignty of God, and salvation of Catholics. The examine proves that Hooker’s theology is first of all Protestant (to counter the perspectives which photo it as Catholic) and secondly Calvinist.

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Accordingly, h e softly c h a n g e s the logic a n d a d o p t s Marsilius' a r g u m e n t s that the state is a totally secular institution. For f u r t h e r i n f o r m a t i o n , see W. D. J. Cargill T h o m p s o n , "The P h i l o s o p h e r of the 'Politic Society'. Richard H o o k e r as a Political T h i n k e r " , in W. Speed Hill, Studies in Richard Hooker, 3-76. M u n z , The Place of Hooker in the History of Thought, 47-61-85. 93 ibid. 116. 91 The Modern View 25 inspired Hooker to operate with the notions of "contract", and "consent".

Nothing dishonours God except sin. In this respect, nothing is irrelevant to man's salvation. But, Christians should know that Scripture does not teach everything. Moreover, Scripture does not reveal the basis for its own authority. 113 Generally, two extremes must be avoided. Firstly, the Catholic view of Scripture, which claims that both Scripture and tradition are necessary for salvation (too little attributed to Scripture). Secondly, the Puritan view of Scripture, which affirms that everything we need for salvation must be found in Scripture (too much attributed to Scripture).

1966), 319. At this point, there are some aspects of Hooker's theory of law that must be mentioned. It is important to notice that Scripture is not sufficient for specific issues of polity because the fundamental purpose of Scripture is to teach supernatural duties. In this respect, Scripture is sufficient to teach supernatural duties. But, for Hooker, the natural and the supernatural order complement each other, and men must fulfil both natural and supernatural duties. Accordingly, natural duties may be discovered by reason, but supernatural duties are beyond the reach of reason because of the Fall.

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