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Defining Man as Animal Religiosum in English Religious Writing ca. 1650–ca. 1700

Published online by Cambridge University Press:  19 December 2019

R. J. W. Mills
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Abstract

This article surveys the emergence and usage of the redefinition of man not as animal rationale (rational animal) but as animal religiosum (religious animal) by numerous English theologians between 1650 and 1700. Across the continuum of English Protestant thought, human nature was being redescribed as unique due to its religious, not primarily its rational, capabilities. This article charts said appearance as a contribution to debates over man's relationship with God; then its subsequent incorporation into the discussion over the theological consequences of arguments in favor of animal rationality, as well as its uses in anti-atheist apologetics; and then the sudden disappearance of the definition of man as animal religiosum at the beginning of the eighteenth century. In doing so, the article hopes to make a useful contribution to our understanding of changing early modern understandings of human nature by reasserting the significance of theological writing in the dispute over the relationship between humans and beasts. As a consequence, it offers a more wide-ranging account of man as animal religiosum than the current focus on “Cambridge Platonism” and “Latitudinarianism” allows.

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Articles
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Church History , Volume 88 , Issue 4 , December 2019 , pp. 925 - 952
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Copyright © American Society of Church History 2019

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Footnotes

Much of the research for this article was funded by a Leverhulme Trust Early Career Fellowship. I apologize to Alexandra Chadwick, Barnaby Crowcroft, Michael Edwards, Felicity Loughlin, and Sarah Hutton for having to wade through earlier drafts, but am grateful for their helpful commentary. Richard Serjeantson, Dimitri Levitin, and Angus Gowland offered judicious dissections of subsequent drafts which improved the piece immeasurably. They probably, however, will be skeptical of what remains. All errors of fact and interpretation no doubt still present, despite their efforts, are my responsibility alone.

References

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32 Lactantius, Divine institutes 2.1. See, similarly, Lactantius, De ira dei 14; and Lactantius, De opifico dei 8.

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36 Whichcote, Select Sermons of Dr. Whichcot, 59–60.

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45 Smith, Select Discourses, 388. See also Micheletti, Animal capax religionis, 42–45.

46 Smith, Select Discourses, 389.

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49 I am grateful to Dmitri Levitin for pointing this out to me.

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78 Wilkins, Principles and Duties, 1.

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102 Cureau, “Quelle est la Connoissance des Bestes,” 2:540. Unless otherwise noted, all translations are my own.

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104 Edwards, “Time and the Passions,” 208.

105 Cureau, “Knowledg of Beasts,” 18; and Cureau, “La Connoissance des Bestes,” 2:482–483.

106 Cureau, “Knowledg of Beasts,” 195. See also Cureau, “La Connoissance des Bestes,” 2:474.

107 Cureau, “Knowledg of Beasts,” 208. See also Cureau, “La Connoissance des Bestes,” 2:485–486.

108 Cureau, “Knowledg of Beasts,” 7. See also Guidi, “L'angelo e la bestia,” 247–248, 252.

109 Hale, Primitive Origination of Mankind, 50.

110 Hale, Primitive Origination of Mankind, 44, see also 48, 52.

111 Hale, Primitive Origination of Mankind, 48.

112 Hale, Primitive Origination of Mankind, 50.

113 Hale, Primitive Origination of Mankind, 51.

114 Hale, Primitive Origination of Mankind, 52, see also 55.

115 Hale, Primitive Origination of Mankind, 56. Hale gave an example from Cureau's Traité about the sort of artificial logic the Frenchman said a horse would be capable of: “This green is grass / this grass is good to eat / therefore this green is good to eat.”

116 Hale, Primitive Origination of Mankind, 55.

117 Hale, Primitive Origination of Mankind, 61.

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124 The number of usages is considerably lower than that identifiable in the seventeenth century. Hence, the vast majority of usages of animal rationale and its variants, identifiable when searching one relevant database, Eighteenth-Century Collections Online, are found in reproductions of Locke's critique, earlier logic textbooks, Alexander Pope and Jonathan Swift's exchange over book 4 of Gulliver's Travels, satirical usage in plays, and a miscellany of unimportant works.

125 The key work on the extent of religious innatism remains Yolton, John, John Locke and the Way of Ideas (Oxford: Oxford University Press, 1956)Google Scholar, though the picture needs updating.

126 On this topic, see, most enjoyably, Barnett, S. J., The Enlightenment and Religion: The Myths of Modernity (Manchester: Manchester University Press, 2003)Google Scholar.

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130 On this, see Homyar Pahlan, “The Reception of John Locke's Religious and Political Thought, 1690–1710,” (PhD diss., University of Cambridge, 2009).