Thesis (M.A.)--Trinity Evangelical Divinity School, 1997. / Abstract. Includes bibliographical references (leaves 122-131).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1997. / Abstract. Includes bibliographical references (leaves 122-131).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1997. / Abstract. Includes bibliographical references (leaves 122-131).

No description available.

This thesis explores the relationship between Thomas Hobbes and English deism. It seeks to show that Hobbes's work had a significant influence upon subsequent deists, namely, Charles Blount, John Toland, Matthew Tindal, and Anthony Collins. The thesis shows that these deists were influenced by certain distinctively Hobbesian anticlerical ideas, such as his biblical criticism, his materialism and determinism, his scepticism towards present revelation, and more. The deists, who were motivated by a similar form of anticlericalism, found in Hobbes a particularly resourceful ally. Furthermore, this thesis explores how some of Hobbes's political ideas influenced the deists: particularly his concerns regarding the dangerous role that priestly interests played in society and the instability that they generated. This thesis thus argues that Hobbes can be seen as a major influence upon English deism. Secondly, it offers an examination of Hobbes's concepts of God and reason. It shows that whilst Hobbes's accounts of God and reason were multilayered and at times perhaps underdeveloped, they contained significant elements that anticipated the later positions of the deists. Finally, this thesis argues that for Hobbes, the rational potential of humankind, implanted by God, could be cultivated and fulfilled once peace and security are guaranteed. Thus, this thesis attempts to recover some of the more utopian aspects of Hobbes's thought. It concludes that both Hobbes and the deists were part of a project of enlightenment, but one which was not aimed against religion as such. They attempted to liberate natural reason from the darkness of corrupt clerics and their false doctrines: this was an anticlerical enlightenment that was partly initiated by Hobbes and developed significantly by the deists.

In this dissertation I demonstrate that the political views and use of natural philosophy by deistsheretics who denied revelation, active providence, and the authority of priestsin early-modern England were not as subversive as past scholarship suggests. Like other erudite endeavours in the period, a deist conception of God was the foundation for their interpretation of contemporary natural philosophy and political writings. Though many scholars have noted that deists employed contemporary natural philosophy in many of their works, the way deists actually used these writings has not been explored in a comprehensive manner. Moreover, when many historians engage deism, they frequently stop at one deist in particular, John Toland. My dissertation reveals how theology informed deist natural philosophy which in turn was inseparably joined to their political works. The two goals of this study are to remove deists from the sidelines of intellectual debates in early-modern England and place them squarely in the centre alongside other political and natural philosophical authors and to demonstrate that deism cannot be reduced to or encapsulated in the person of John Toland.

In this dissertation I demonstrate that the political views and use of natural philosophy by deistsheretics who denied revelation, active providence, and the authority of priestsin early-modern England were not as subversive as past scholarship suggests. Like other erudite endeavours in the period, a deist conception of God was the foundation for their interpretation of contemporary natural philosophy and political writings. Though many scholars have noted that deists employed contemporary natural philosophy in many of their works, the way deists actually used these writings has not been explored in a comprehensive manner. Moreover, when many historians engage deism, they frequently stop at one deist in particular, John Toland. My dissertation reveals how theology informed deist natural philosophy which in turn was inseparably joined to their political works. The two goals of this study are to remove deists from the sidelines of intellectual debates in early-modern England and place them squarely in the centre alongside other political and natural philosophical authors and to demonstrate that deism cannot be reduced to or encapsulated in the person of John Toland.

Thesis (Ph. D.)--University of Missouri-Columbia, 2002. / There are two leafs 90 with different information so paging after leaf 90 is misnumbered. Typescript. Vita. Includes bibliographical references (leaves 235-247). Also available on the Internet.

Thesis (Ph. D.)--University of Missouri-Columbia, 2002. / There are two leafs 90 with different information so paging after leaf 90 is misnumbered. Typescript. Vita. Includes bibliographical references (leaves 235-247). Also available on the Internet.

On December 11, 1782 in Wethersfield, Connecticut, a fifty-two year old English immigrant named William Beadle murdered his wife and four children and took his own life. Beadle’s erstwhile friends were aghast. William was no drunk. He was not abusive, foul-tempered, or manifestly unstable. Since arriving in 1772, Beadle had been a respected merchant in Wethersfield good society. Newspapers, pamphlets, and sermons carried the story up and down the coast. Writers quoted from a packet of letters Beadle left at the scene. Those letters disclosed Beadle’s secret allegiance to deism and the fact that the War for Independence had ruined Beadle financially, in his mind because he had acted like a patriot not a profiteer. Authors were especially unnerved with Beadle’s mysterious past. In a widely published pamphlet, Stephen Mix Mitchell, Wethersfield luminary and Beadle’s one-time closest friend, sought answers in Beadle’s youth only to admit that in ten years he had learned almost nothing about the man print dubbed a “monster.” This macabre story of family murder, and the fretful writing that carried the tale up and down the coast, is the heart of my dissertation. A microhistory, the project uses the transatlantic life, death, and print “afterlife” of William Beadle to explore alienation, anonymity, and unease in Britain’s Atlantic empire. The very characteristics that made the Atlantic world a vibrant, dynamic space—migration, commercial expansion, intellectual exchange, and revolutionary politics, to name a few—also made anxiety and failure ubiquitous in that world. Atlantic historians have described a world where white migrants crisscrossed the ocean to improve their lives, merchants created new wealth that eroded the power of landed gentry, and ideas fueled Enlightenment and engendered revolutions. The Atlantic world was indeed such a place. Aside from conquest and slavery, however, Atlantic historians have tended to elide the uglier sides of that early modern Atlantic world. William Beadle crossed the ocean three times and recreated himself in Barbados and New England, but migrations also left him rootless—unknown and perhaps unknowable. Transatlantic commerce brought exotic goods to provincial Connecticut and extended promises of social climbing, but amid imperial turmoil, the same Atlantic economy rapidly left such individuals financially bereft. Innovative ideas like deism crossed oceans in the minds of migrants, but these ideas were not always welcome. Beadle joined the cause of the American Revolution, but amid civil war, it was easy to run afoul of neighboring patriots always on the lookout for Loyalists. Beadle was far from the only person to suffer these anxieties. In the aftermath of the tragedy, commentators strained to make sense of the incident and Beadle’s writings in light of similar Atlantic fears. The story resonated precisely because it raised worries that had long bubbled beneath the surface: the anonymous neighbor from afar, the economic crash out of nowhere, modern ideas that some found exhilarating but others found distressing, and violent conflict between American and English. In his print afterlife, William Beadle became a specter of the Atlantic world. As independence was won, he haunted Americans as well, as commentators worried he was a sign that the American project was doomed to fail. / History