Sola Fide? Samuel Johnson and the Augustinian Doctrine of Salvation
1993; University of Iowa; Volume: 72; Issue: 2 Linguagem: Inglês
ISSN
0031-7977
Autores Tópico(s)American Constitutional Law and Politics
ResumoFor over thirty years, Donald J. Greene has been championing orthodoxy of eighteenth-century Anglicanism in response to many scholars who have concluded that beliefs of Samuel Johnson his contemporaries deviate from cardinal doctrines of classical Protestantism.(1) In reply to these scholars, who in his view assault vilify eighteenth-century Anglicanism,(2) Greene has steadfastly maintained that Christianity of Johnson his contemporaries is best characterized as Augustinian, that is to say, consistent with those teachings of St. Augustine on grace human nature that were revived by Luther Calvin set forth as theological basis of Protestant Reformation.(3) Greene, for example, has asserted that most prominent divines of period held firmly, as against what they believed to be Roman Catholic teaching, to [Reformers'] doctrine that we are justified by grace through our faith; that the doctrine of justification by faith alone is foundation of whole edifice of Johnson's religion, as it was of eighteenth-century Anglicanism, of Protestantism generally; that is no essential difference between orthodox Anglicanism of eighteenth century that of preceding century, seventeenth, century of Donne Herbert Andrewes, or that of sixteenth, century of Latimer Hooker Spenser.(4) In his Samuel Johnson, he asks, What was 'orthodox' Christianity for Johnson? The answer: Christianity.(5) I have attempted elsewhere to respond to Professor Greene's claims about character of eighteenth-century Anglicanism;(6) in this essay I will respond to his claims about character of Samuel Johnson's Anglicanism, specifically his assertions relating to Johnson's beliefs about Christian salvation. Is it true that Johnson was an Augustinian Christian and, therefore, that the foundation of whole edifice of [his] religion was the doctrine of justification by faith alone? In order to find answer, it will be necessary to reconstruct, from his writings records of his conversation, Johnson's understanding of Christian doctrine of personal salvation. 1. JOHNSON'S BELIEF IN CONDITIONAL SALVATION One of Johnson's fundamental most characteristic assumptions concerning Christian is that it is offered not gratuitously but conditionally. True, Christ's sacrifice has merited salvation, but only for those who fulfill conditions under which it is offered. As Jean Hagstrum pointed out many years ago, this in conditional salvation constitutes one of main features of Johnson's Christianity.(7) In Sermon 28, for example, Johnson warns Christians against falsely presuming that they can depend only on merits of Christ; they still must perform certain conditions, or terms, if they wish to be saved: Yet let us likewise be careful, lest an erroneous opinion of all-sufficiency of our Saviour's merits lull us into carelessness security. His merits are indeed all-sufficient! But he has prescribed terms on which they are to operate.(8) Certainly it was Johnson's belief in contingency of that provided rational basis--whatever irrational sources--for his much-discussed fear of death.(9) In remarks made to Boswell in May of 1784, he acknowledges that there are some Christians who do not fear death, because they believe that does not depend on moral effort. But, Others, he says, and those most rational in my opinion, look upon as conditional; as they never can be sure that they have complied with conditions, they are afraid.(10) In June of same year, Johnson again makes this point--only this time in reference to himself--in a memorable conversation with his old friend Dr. Adams: JOHNSON. '... [A]s I cannot be sure that I have fulfilled conditions on which is granted, I am afraid I may be one of those who shall be damned. …
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