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Published online by Cambridge University Press: 11 July 2014
An important aspect of John Knox's thought is his concept of divine providence. Closely related to and partially dependent on his notion of providence are the reformer's ideas on God, history, politics, and predestination. Knox did not, however, write a specific tract on divine providence. In fact, he denied being a speculative “theologian” and regarded himself as a preacher, being called “to blow my master's trumpet,” rather than “to compose books for the age to come….” Consequently, he did not approach the subject systematically. For example, Knox did not, as John Calvin had done, logically relate the subjects of creation and providence. In fact, the Scottish reformer seldom spoke of God's act of creation. Despite this nonsystematic approach, Knox did have a doctrine of divine providence, even if at times it was implicit rather than explicit. As a result, his concept of providence must be derived piecemeal from his historical, polemical, and pastoral writings.
What then is the value of studying the concept of providence in the thought of a reformer who did not think systematically? First, such a study will demonstrate that a coherent conception of the nature of divine providence can be found in Knox's writings, though not expounded in a single treatise. Second, his thoughts on this subject have not been the object of an extensive scholarly investigation, either by historians or theologians. Third, Knox's concept of providence had a practical and motivational significance for both the reformer's thought and actions, thus revealing more about Knox the man, his mission, his motivation, and worldview. His great objective was the reformation of religion, particularly in his native Scotland.
This paper was presented in a modified form at the Missouri Valley History Conference in Omaha, Nebraska on March 8, 1985.
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9 Ibid. 5:35. In his predestination treatise, Knox attempted to refute an anonymous Anabaptist. This Anabaptist opponent called divine providence and predestination “Stoical Necessity.” But even Melanchthon objected to determinism as “Stoic fatalism.” See Manschreck, , Melanchthon, p. 293Google Scholar.
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13 Ibid. 5:332.
14 Ibid. 5:334.
15 Ibid. 5:314, 315.
16 Ibid. 2:98, 99.
17 Ibid. 4:112, 5:504; 6:251.
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19 Knox's handling of the problem of evil and his concept of history are but appendages of his doctrine of providence. The same might be said about his doctrine of predestination. Knox's political theory, his ideas regarding social classes and the punishment of sin are also related to his ideas regarding divine providence.
20 Works. 5:170, 174, 175, 182, 339Google ScholarPubMed. Knox consistently stated that God is not the author of sin.
21 Ibid. 5:90, 110, 113, 188.
22 Ibid. 5:338.
23 Ibid. 5:339, 182.
24 Ibid. 5:143.
25 Ibid. 5:441, 170, 343.
26 Ibid. 3:234, 5:503-07; McEwen, James, The Faith of John Knox (Richmond, 1961), p. 87Google Scholar.
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38 Some examples of Knox's polemical use of history in the 1550s include the following: Works, 3:165, 167-170, 173, 187-191, 209, 237, 241, 273-289, 332Google Scholar; 4:95, 102, 103, 106, 112, 241, 249, 262, 322, 342, 366, 373, 374, 382.
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46 Ibid. 1:223.
47 Ibid. 1:270-272; 2:417.
48 Ibid. 1:89.
49 Ibid. 1:220.
50 Some writers have attempted to categorize Knox and attach his thought to a particular school. R. H. Murray calls Knox a contract theorist. G. Harkness and J. W. Allen suggest that Knox had a consistent and coherent theory of the right of rebellion. J. N. Figgis tries to force Knox into the class of church state theorists. See Gray, John R., “The Political Theory of John Knox,” Church History 8 (June 1939): 133CrossRefGoogle Scholar; Allen, J. W., A History of Political Thought in the Sixteenth Century (London, 1928), pp. 106–116Google Scholar; Figgis, J. N., Political Thought from Gerson to Grotius: 1414-1625 (New York, 1960), p. 146Google Scholar.
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52 Such statements are located in A Godly Letter (1554). Works, 3:239, 244, 245, 247Google Scholar. Similar ideas are found elsewhere. See Ibid. 4:95, 102, 103, 106, 112.
53 Ibid. 4:433, 435.
54 Ibid. 4:478, 479, 512.
55 Some examples include the following: Ibid. 4:435, 336, 399, 441, 445, 452, 458, 459, 539, 540; 2:233; 6:236-238.
56 Ibid. 2:436, 437. In a 1559 letter to the nobility, Knox made the same contention (Ibid. 1:332).
57 Ibid. 1:272; 4:481.
58 Ibid. 4:527-532.
59 Ibid. 3:189, 190; 4:536.
60 Ibid. 6:393ff.
61 Ibid. 5:235, 237.
62 Ibid. 3:234.
63 Ibid. 3:208.
64 Ibid. 3:234; 5:490; 4:159.
65 Ibid. 2:188, 227-237; 6:408, 449-552.
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