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• W230391502 abstract "WILLIAM GIBSON. Enlightenment Prelate: Benjamin Hoadly, 1676-1761. Cambridge, England: James Clarke, 2004. Pp. 384, introduction, bibliography, index. £50.00. has had bad press. It made him notorious, archetypal example of worldly and self-interested bishop riding Whig gravy train under first two Georges, using political acceptability as route to fame and fortune in his own day, but to infamy thereafter. Gibson sets out to reverse this picture and to depict his subject as a conscientious churchman with consistent and coherent message. This he attempts with enthusiasm in study that taps wide range of sources; indeed he has undertaken task scale of which deterred earlier scholars. The book is not centrally concerned with Hoadly's theology, which has been subject of recent Ph.D. theses by R. L Warner and S. L. Rutherford. Gibson focuses instead on Hoadly's life and work. This proves to be centrally series of set-piece polemical exchanges, especially over occasional conformity and nature of political authority, with Atterbury and Blackall; over Sacheverell's sermon of 1709; in Bangorian Controversy; and over nature of Eucharist, last two controversies provoked by himself. Less emerges about his diocesan role. Developments in Hoadly's theology are generally explained as responses to political events, notably in that watershed of his thinking in 1710-17 (145); this may miss much about priority of his theology. Gibson identifies two leading themes in his book. First, he wishes to rescue from imputation of theological and ecclesiastical nihilism and place him in the Latitudinarian tradition of Anglican reform that stretched back through Tenison and Chillingworth to Hooker and Cranmer and forward to Blackburne and Watson. Its keynote, he urges, was attempt at comprehension, by reliance on private reading of scripture rather than obedience to priestly dogma. But it may be debated whether there was single such tradition, so identified, into which can be placed; it may be that context was more complex, and that number of developing options within it were driven by theological commitments more deeply held and bitterly expressed than an eirenic recourse to private reading of scripture alone. We need to know more about Latitudinarianism; it is not clear that right of private judgement sufficiently identifies it. The second leading theme is argument that Hoadly presaged English Enlightenment, partly by promoting those features of religion that were intrinsically 'enlightened', such as rationalism in matters of faith, sincerity as cornerstone of belief and promotion of society in which end of religion and politics was happiness of people. …" @default.
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