Theological Origins of Modernity

hobbes’ fearful wisdom 241
In fact, such an alternative only becomes evident in an extreme situation
as a result of a chain of reasoning, that is, it only becomes apparent when
we cannot fl y because death is everywhere and when we cannot hope to
successfully fi ght because we can never be strong enough to overpower
everyone else. Only under such circumstances do we realize that nature
pushes us to establish covenants and that this decision is therefore not entirely
voluntary.
Of course, we may lie for strategic reasons, intending to break our covenant
when it is to our advantage to do so. Here the voluntary component
of the act becomes obvious. Th e law of nature thus is not self-enforcing.
We do not automatically die when we break our promises; indeed, we
sometimes thrive. In Hobbes’ view sanctions are thus necessary to sustain
the agreements that make it possible for us all to escape from the war of
all against all. We break our oaths to increase our power in order to gain
something we desire, and this can only be counteracted by institutionalizing
the threat of violent death that the covenant eliminates, by reminding
us of the priority of preservation to the other passions. In Hobbes’ view
this fear is originally institutionalized by swearing an oath that invokes
God’s wrath as punishment for violation. 111 Th e fear of the lord here plays
a crucial role in leading us to wisdom. Indeed, in Hobbes’ view it is only
through the terrifying fear of divine sanction that a covenant among human
beings can originally be sustained, and even aft er human authority
is in place, fear of divine sanction is a necessary support for the sovereign
who cannot be everywhere at once. 112
In the long term, this solution can only succeed in Hobbes’ view if some
actual power is put in place of God to enforce the covenant. Th is is Hobbes’
Leviathan, who like Moses “personates” God. He is a “mortal God” who
instills obedience to covenants by means of the same overwhelming and
overawing force that one fi nds in God. Peace, Hobbes believes, is only possible
if humans are convinced they will suff er a violent and painful death
if they break their covenant.
Th e Leviathan is necessary to assure everyone that no one will break the
fundamental covenant that guarantees the peace. Most men in Hobbes’
view are unlikely to do so in any case, and for them the Leviathan is not
a threat but a bulwark of their security. Th e real danger in Hobbes’ view
comes from those proud or vainglorious men who think that they are superior
to others and deserve to lord it over them. Th ese are the men the
Leviathan must restrain, and it is for this reason that he is called the king
of the proud. 113 As the biblical passage makes clear, “Th ere is nothing on
earth to be compared with him. He is made so as not to be afraid. He