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In Book I of his treatise Of the Lawes of Ecclesiasticall Politie (1593) Richard Hooker identifies Law with Holy Wisdom. Hooker’s exposition of the nature of Law echoes the sapiential books of Scripture, viz. Proverbs, Job, and the Wisdom of Solomon. Hooker also appeals to a hierarchical disposition of the species of law contained in the scholastic conception of the ‘lex divinitatis’, especially as formulated by Pseudo-Dionysius the Areopagite and later by such medieval Canon lawyers as Aegidius Romanus and Benedetto Caetani. For Hooker, the First Eternal Law concealed in the ‘Bosome of God’ is unutterable, while its external emanation, the Second Eternal Law, is a ‘Voyce’ which constitutes the ‘Harmony of the Worlde’. Both his sapiential theology and his invocation of the law of the ‘great chain’ stand in creative tension with his professed adherence to doctrine affirmed by the Elizabethan Articles of Religion. Is Hooker successful in reconciling his legal ontology with his Reformed soteriology?

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Configuring God as Law: Richard Hooker’s Poetics of Law

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  • 发表日期：

    2025年

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  • Torrance Kirby

摘要

In Book I of his treatise Of the Lawes of Ecclesiasticall Politie (1593) Richard Hooker identifies Law with Holy Wisdom. Hooker’s exposition of the nature of Law echoes the sapiential books of Scripture, viz. Proverbs, Job, and the Wisdom of Solomon. Hooker also appeals to a hierarchical disposition of the species of law contained in the scholastic conception of the ‘lex divinitatis’, especially as formulated by Pseudo-Dionysius the Areopagite and later by such medieval Canon lawyers as Aegidius Romanus and Benedetto Caetani. For Hooker, the First Eternal Law concealed in the ‘Bosome of God’ is unutterable, while its external emanation, the Second Eternal Law, is a ‘Voyce’ which constitutes the ‘Harmony of the Worlde’. Both his sapiential theology and his invocation of the law of the ‘great chain’ stand in creative tension with his professed adherence to doctrine affirmed by the Elizabethan Articles of Religion. Is Hooker successful in reconciling his legal ontology with his Reformed soteriology?