Theological Origins of Modernity

248 chapter seven
and are indemonstrable, it cannot be a part of science, but it is not therefore
meaningless. 134 In fact, Hobbes puts theology in the same category as civil
and natural history. 135 Moreover, while Hobbes believed theology is not
scientifi c, he was convinced that none of its conclusions could ever contradict
the teachings of science. 136 His theology was thus developed within the
framework of a metaphysics that granted priority to nature rather than to
man or God. In contrast to the Reformers who fi t their notion of nature to
their theology, Hobbes sought to fi t his theology to his understanding of
nature. As a result, his theology at times appears to be “deformed” by his
materialism. 137 Th is fact, however, is less signifi cant than it might at fi rst
seem and does not ultimately call into question either his science or his
theology.
Hobbes like the nominalists and their followers in the Reformation denied
that there is a natural or rational theology. Indeed, by nature we can
know only that God is the origin of motion. What we otherwise believe
about him we learn only from faith. Faith in Hobbes’ view arose originally
from true prophecy confi rmed by miracles, but since apostolic times miracles
had ceased and faith was thus always faith in the account of miracles
and prophecy embodied in Scripture. 138 Since Scripture is a human product,
faith is belief in those who wrote Scripture. Th is fact for Hobbes poses two
questions: how do we know what real Scripture is and how do we decide on
the true interpretation of Scripture? 139 Since neither of these questions can
be answered by reason, they depend on authority. If such authority rests
in individuals, congregations, or even synods, disagreement and religious
war in Hobbes’ view are inevitable. If such authority is given to a priestly
caste, they will use it to consolidate their own power against the power of
the sovereign. Th us for Hobbes it is crucial that the sovereign determine
what constitutes Scripture, how it is interpreted, and what practices follow
from it. 140 Hobbes thus converts all questions of faith into questions of obedience,
excludes privileged sources of religious knowledge, and invokes
reason to authorize the sovereign as the ultimate biblical interpreter. 141 He
is specifi cally concerned about the account of God’s nature, providence,
salvation, and the aft erlife.
Hobbes’ view that God is infi nite and unimaginable is remarkably similar
to that of Ockham. 142 While both believe our knowledge of God comes
from Scripture, Hobbes only asserts that God exists because that is how
God describes himself. 143 Hobbes’ God is thus remarkably remote from
man, a deus absconditus akin to Luther’s hidden God. In contrast to Luther,
however, Hobbes does not believe that God bridges this divide by infusing
himself in human hearts. Th ere is thus no possibility of a direct and loving