The Fruits of the Reformation

The Reformation inaugurated great accomplishments. The Scientific Revolution depended on the biblical understanding of nature by Protestant scientists, and Protestantism led to the great arts of the age. These curricula discuss possible and actual New World explorers, all motivated by their desire to spread Protestantism. The textbooks argue that the Reformation brought not only religious but also political liberty. They cannot easily incorporate the period of the English Civil War into their tale of English post-Reformation virtue. Since the Reformation neither had political ramifications nor sanctioned political revolt, the English Civil War cannot be a political revolution; it is thus construed as a religious quest or a minor Parliamentary dispute. These curricula cannot recognize French power and influence during the seventeenth century. Instead, French economic policies, Catholicism, and immorality foretell the coming demise of the French Revolution. England, in contrast, was inexorably moving toward the Glorious Revolution.

Az isteni jogalaptól a népszuverenitásig

The study intends to present the main features of the political doctrine commonly called by contemporaries the ‘divine right of kings’ in seventeenth-century England, and its transformation brought on by the ‘glorious revolution’ of 1688. The new version of the doctrine was named ‘divine right of providence” (G. Straka) and it was refl ected not only in written sources, the Bill of Rights included, but also in the change of the iconography of coronation coins. However, by 1714, the growth of the power of parliament led to a new perception of the right to the throne: popular sovereignty replaced divine will, which caused a major change in the imagery of coronation coins. Henceforward, for the rest of the century, in coronation coins power was conferred on the ruler not by the act of the Almighty but by the hand of the female allegorical figure of Britannia.

Naturalization, Labor and Market: Three Essays by John Locke

Вниманию читателей предлагается перевод трех эссе Джона Локка (1632–1704), не опубликованных при его жизни и никогда не публиковавшихся в России: «О всеобщей натурализации» (1693), «Труд» (1693) и “Venditio” (1695). Все они написаны в период после Славной революции 1688–1689 годов и затрагивают злободневные политические темы постреволюционной Англии. В результате экономического и финансового кризиса 1690-х годов в стране резко упал уровень жизни и возник дефицит ресурсов, возместить который Локк предполагал за счет труда и мировой торговли. Локк подчеркивает основополагающую роль труда как основы счастья и общего блага. В «совершенствовании ума» он видит способ снижения политической напряженности, а призывая двор отказаться от широко распространенных привычек к роскоши и пустому времяпрепровождению, надеется на то, что личный пример правителя поможет ввести в моду честный труд. Он также выступает против ксенофобии и предлагает доводы, доказывающие безопасность и необходимость натурализации. Несмотря на то что в Билле о натурализации 1693 года имелась в виду прежде всего помощь гугенотам, бежавшим в Англию после отмены Нантского эдикта (1685), Локк рассматривает этот вопрос в более общем плане и говорит о пользе труда любых мигрантов, стремящихся в качестве натурализовавшихся и потому лояльных подданных принять участие в приумножении национального богатства. Аргументы Локка в пользу свободы рыночных цен сопровождаются важными оговорками, подразумевающими традиционные схоластические концепции моральных ограничений рынка, а также милосердия в случаях «абсолютной необходимости». The article presents three essays written by John Locke (1632–1704): “For a General Naturalization” (1693), “Labor” (1693), “Venditio” (1695). The essays were not published during the philosopher’s lifetime and have never been previously translated into Russian. Written in the aftermath of the Glorious Revolution (1688–1689), the three essays focus on political issues facing post-revolutionary England. The economic and financial crisis of the 1690s had a direct impact on the living conditions of the population and resulted in resource deficit which Locke planned to overcome by means of labor and international trade. Locke underlines the pivotal role of labor as a prerequisite for common wellbeing. Locke believes that the improvement of the mind is a way to reduce political tension. He maintains that it is essential that courtiers should give up luxurious and degrading habits. He believes that a ruler’s example will promote honest labor. Locke lambasts xenophobia and advocates naturalization. Despite the fact that the Naturalization Act of 1693 granted assistance to Huguenots who fled to England after the repeal of the Edict of Nantes of 1685, Locke treats the issue in a broader sense and advocates that migrant workers willing to become naturalized and loyal to their new country are a great asset in augmenting the national wealth. Promoting free market prices, Locke underlines the necessity of holding to the scholastic concept of economic ethics and of setting standards of fairness and compassion in transactions.

Re Dr Bonham’s Case (1608) 8 Coke Reports 107a, 77 ER 638, Court of King’s Bench; Dr Bonham’s Case (1609) 8 Coke Reports 113b, 77 ER 646, Court of King’s Bench

Essential Cases: Public Law provides a bridge between course textbooks and key case judgments. This case document summarizes the facts and decision in Re Dr Bonham’s Case (1608) 8 Coke Reports 107a, 77 ER 638, Court of King’s Bench; Dr Bonham’s Case (1609) 8 Coke Reports 113b, 77 ER 646, Court of King’s Bench. This case concerns questions of bias and, more importantly, the attempt by Sir Edward Coke CJ to establish a common law power to overturn Acts of Parliament. The case predates the constitutional settlement which followed the Glorious Revolution of 1688, but echoes of the principles discussed in this case can also be found in modern case law. The document also includes supporting commentary from author Thomas Webb.

Mr Spectator and the Doctor

Joseph Addison and Henry Sacheverell were almost exact contemporaries. Born within two years of one another, both men attended Magdalen College, Oxford in their youth, and they both took up their studies at the college in the wake of the Glorious Revolution. From this moment onward, the lives and public careers of Addison and Sacheverell would be curiously intertwined. Scholarship and college life would bring them together as friends, but politics and public fame would pull them apart. A contrast between the agreeable Addison and the distasteful Sacheverell is commonplace in eighteenth-century studies, and not without reason. As perhaps the chief proponent of a new culture of ‘politeness’ for post-revolutionary Britain, Addison is well known for his friendliness, if not perhaps for his volubility, in company. Addison’s powerful reputation as the patron saint of eighteenth-century politeness did not sit well with his ties to Sacheverell, whose firebrand reputation was deeply controversial in his lifetime and only declined further as time went by. For this reason, the youthful friendship of the two Magdalen scholars has been a source of awkwardness for later commentators. This chapter places the friendship between Addison and Sacheverell within the context of post-revolutionary political and literary culture.

Addison as Translator

Joseph Addison and Henry Sacheverell were almost exact contemporaries. Born within two years of one another, both men attended Magdalen College, Oxford, in their youth, and they both took up their studies at the college in the wake of the Glorious Revolution. From this moment onward, the lives and public careers of Addison and Sacheverell would be curiously intertwined. Scholarship and college life would bring them together as friends, but politics and public fame would pull them apart. A contrast between the agreeable Addison and the distasteful Sacheverell is commonplace in eighteenth-century studies, and not without reason. As perhaps the chief proponent of a new culture of ‘politeness’ for post-revolutionary Britain, Addison is well known for his friendliness, if not perhaps for his volubility, in company. Addison’s powerful reputation as the patron saint of eighteenth-century politeness did not sit well with his ties to Sacheverell, whose firebrand reputation was deeply controversial in his lifetime and only declined further as time went by. For this reason, the youthful friendship of the two Magdalen scholars has been a source of awkwardness for later commentators. This chapter places the friendship between Addison and Sacheverell within the context of post-revolutionary political and literary culture

Huguenot Contributions to English Pan-Protestantism, 1685-1700

Following the revocation of the Edict of Nantes, hundreds of thousands of French refugees sought shelter in Protestant states like the United Provinces and England. In England, the influx of Huguenots contributed significantly towards the argument for greater pan-Protestant engagement with the European continent. Huguenot-authored pamphlets advertised Catholic barbarity, deepening pre-existing anti-Catholic sentiments and imbibing those sentiments with other anti-French concerns, such as Louis XIV’s supposed immorality and his striving for universal monarchy. Further, key Huguenot authors reinterpreted the Glorious Revolution as one synchronizing the country with its Protestant brethren. In so doing, the Huguenots supported William III’s commitment to the Nine Years’ War and increased the quantitative and qualitative arguments to carry out an expensive religious-ideological foreign policy, often against domestic criticisms in England that the outcomes of the war did not match the expense.