By L. T. Hobhouse
Bankruptcy I the varsity OF COBDEN D URING SOlne twenty, or it can be thirty years, a vave of .reaction has unfold over the civilised Vorla and invaded one division after one other of proposal and motion. this is often no unparalleled prevalence. within the onvard moveluent of luankind heritage exhibits us each one fOIVard step by way of a pause, and too frequently via a backsliding in vhich luuch of the floor won is misplaced. Of the explanations of this virtually rhythmical, but tragic, alternation we all know little. Sometilnes it vould SeelTI that the forces accrued jointly to r81ll0Ve a few obstruction which at once blocks enhance develop into themselves a predicament to additional lTIOVement. occasionally the information which fill one iteration vith enthusiasm seem as if spent and worn 1...
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Augustine, The City of God (New York: Penguin, 1984): bk. XIX, ch. 15 and Ernest Fortin, “St. Augustine,” in The History of Political Philosophy, Leo Strauss and Joseph Cropsey, eds. (Chicago: University of Chicago Press, 1987): p. 183. The Attack on the Catholic Natural Law 27 The unifying thread in Filmer’s account of creation, the guiding principle that combines the genetic and existential dynamics in his argument, is the formulation of an ontology of obedience. This position rested on the premise that all human beings are defined and constrained by the source of their being, whether by God and Adam as the source of all or by the particular fathers of families as the source of each.
53–4. Bellarmine, De Laicis, p. 3, 11, pp. 364–5, 370 (cf. Aristotle Politics, I:2). For a good discussion of the larger polemical aim of the Jesuit scholastics to refute primarily the Lutheran teaching, but also Erasmian humanism and Machiavelllianism, see Skinner, Foundations, pp. 137–46. Bellarmine, De Laicis, pp. 26, 33. Though there is some ground for Somerville’s claim that the late scholastics were “far more radically constitutionalist than is usually supposed,” this suggestion runs the risk of exaggerating the extent of their populism (J.
Francis Oakley, “Christian Obedience and Authority, 1520–1550,” in The Cambridge History of Political Thought, 1450–1700, J. H. Burns and Mark Goldie, eds. (Cambridge: Cambridge University Press, 1991): p. 171. 32 The Divine Right Challenge to Natural Liberty The patriarchalist and Adamite arguments popularized by Filmer had their precursors in the theological and constitutional controversies of earlyseventeenth-century England. The Adamite interpretation of Genesis, which would assume such importance for Filmer, first appeared in England in authoritative circles in the Convocation of 1606 under the leadership of Bishop John Overall.