A Letter Concerning Toleration and Other Writings. John Locke

      The Context of Intolerance

      Protestant Europe inherited a fundamental belief from the medieval Catholic Church: that membership of the church was coextensive with membership of the commonwealth and that it was the duty of a “godly prince” to promote and support the true religion. Protestants agreed with Catholics that “schism” and “heresy” were intolerable, though what counted as orthodoxy now depended on which side of the Alps one stood. There was therefore no intrinsic connection between religious freedom and the advent of Protestantism. Luther was ferocious against the Anabaptists, calling down the wrath of the German princes upon them. At Geneva, Calvin burned Servetus for heresy. In England, the regime of Elizabeth and the early Stuarts drove religious nonconformists to flee to the Netherlands and America; in the Netherlands, Calvinists harassed those who deviated into Arminianism; and in Massachusetts, separatists were punished. During the English Civil Wars, Presbyterians, who had suffered under the episcopal Church of England, were vociferous in demanding suppression of the radical Puritan sects. The Reformation and Counter-Reformation witnessed extraordinary savagery in the name of religious orthodoxy, in events such as the St. Bartholomew’s Day Massacre in France and the Cromwellian annihilation of Irish “papists.” Nor was there any cessation after the mid-seventeenth century. In 1685 Louis XIV revoked the Edict of Nantes, under which Protestant Huguenots had achieved a measure of toleration, causing thousands to flee, and introducing a new word, refugee, into the English language; thousands who were left behind faced torture, enslavement, and death. In England, the later Stuart era saw the final attempt in that country’s history to coerce citizens to be of one church: the Anglican church restored after the Civil Wars. Hundreds of Quakers died in prison, the Baptist John Bunyan was incarcerated in Bedford jail, and William Penn resolved to create a safe haven, which he named Pennsylvania.

      It is mistaken to suppose that the practice of intolerance betokened mere unthinking bigotry. On the contrary, a fully developed ideology of intolerance was articulated in countless treatises and sermons and was upheld by Protestants and Catholics alike. Religious minorities were castigated on three grounds. First, dissenters were seditious dangers to the state, and their claims of “conscience” were masks for rebellion and anarchy. Second, they were schismatic violators of the unity and catholicity of God’s church, since Christian creeds taught that the church is “one.” Third, they held erroneous beliefs that endangered their souls and polluted those of their neighbors, so that they should be obliged to harken to the truth. To these political, ecclesiastical, and theological objections could be added ethical suspicions that dissenters were closet libertines who concealed their depravity under outward piety. Scripturally, it was claimed that Christ himself had authorized religious coercion of the wayward, for, as St. Augustine had explained, Jesus’ injunction in St. Luke’s Gospel to “compel them to come in” must be understood in relation to the church (Luke 14:23). Compelle intrare became the cardinal text for Christian brutality and remained a pulpit staple. The Christian magistrate, guided by the Christian pastor, was duty bound to suppress error, for “he beareth not the sword in vain: he is the minister of God, a revenger to execute wrath upon him that doeth evil”