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  1. Locke and Hume on Competing Miracles.Nathan Rockwood - forthcoming - Religious Studies:1-15.
    Christian apologists argue that the testimony of the miracles of Jesus provide evidence for Christianity. Hume tries to undermine this argument by pointing out that miracles are said to occur in other religious traditions and so miracles do not give us reason to believe in Christianity over the alternatives. Thus, competing miracles act as an undercutting defeater for the argument from miracles for Christianity. Yet, before Hume, Locke responds to this kind of objection, and in this paper I explain and (...)
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  2. Locke and the Socinians on the Natural and Revealed Law.Diego Lucci - 2023 - Journal of Early Modern Studies 11 (1):115-147.
    After the publication of The Reasonableness of Christianity (1695), several critics depicted Locke as a follower of the anti-Trinitarian and anti-Calvinist theologian Faustus Socinus and his disciples, the Polish Brethren. The relation between Locke and Socinianism is still being debated. Locke’s religion indeed presents many similarities with the Socinians’ moralist soteriology, non-Trinitarian Christology, and mortalism. Nevertheless, Locke’s theological ideas diverge from Socinianism in various regards. Furthermore, there are significant differences between the Socinians’ and Locke’s views on the natural and revealed (...)
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  3. Locke’s Composition Principle and the Argument for God’s Immateriality.Tyler Hanck - 2022 - Journal of Modern Philosophy 4 (1):4.
    Locke’s argument for God’s immateriality in _Essay_ IV x is usually interpreted as involving a principle that in some way prohibits the causation of thought by matter. I reject these causal readings in favor of one that involves a principle which says a thinking being cannot be composed out of unthinking parts. This Composition Principle, as I call it, is crucial to understanding how Locke’s theistic argument can succeed in the face of his skepticism about the substance of matter and (...)
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  4. Locke, God, and Materialism.Stewart Duncan - 2021 - Oxford Studies in Early Modern Philosophy 10:101-31.
    This paper investigates Locke’s views about materialism, by looking at the discussion in Essay IV.x. There Locke---after giving a cosmological argument for the existence of God---argues that God could not be material, and that matter alone could never produce thought. In discussing the chapter, I pay particular attention to some comparisons between Locke’s position and those of two other seventeenth-century philosophers, René Descartes and Ralph Cudworth. -/- Making use of those comparisons, I argue for two main claims. The first is (...)
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  5. John Locke's Christianity.Diego Lucci - 2021 - Cambridge: Cambridge University Press.
    John Locke's religious interests and concerns permeate his philosophical production and are best expressed in his later writings on religion, which represent the culmination of his studies. In this volume, Diego Lucci offers a thorough analysis and reassessment of Locke's unique, heterodox, internally coherent version of Protestant Christianity, which emerges from The Reasonableness of Christianity and other public as well as private texts. In order to clarify Locke's views on morality, salvation, and the afterlife, Lucci critically examines Locke's theistic ethics, (...)
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  6. John Locke’s Christianity: by Diego Lucci, Cambridge, Cambridge University Press, 2021, pp. 260, £75.00 (hb), ISBN: 978-1-108-83691-3.Francesco Quatrini - 2021 - British Journal for the History of Philosophy 29 (5):967-970.
    Over the past two decades, scholarly attention to Enlightenment studies and especially to the roots of Enlightenment ideas in the sixteenth and seventeenth centuries has increased. Against claims t...
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  7. Locke on Space, Time, and God.Geoffrey Gorham - 2020 - Ergo: An Open Access Journal of Philosophy 7.
    Locke is famed for his caution in speculative matters: “Men, extending their enquiries beyond their capacities and letting their thoughts wander into those depths where they can find no sure footing; ‘tis no wonder that they raise questions and multiply disputes”. And he is skeptical about the pretensions of natural philosophy, which he says is “not capable of being made a science”. And yet Locke is confident that “Our reason leads us to the knowledge of this certain and evident truth, (...)
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  8. John Locke: The Philosopher as Christian Virtuoso. [REVIEW]Patrick J. Connolly - 2019 - Locke Studies 19.
  9. Thinking Matter in Locke's Proof of God's Existence.Patrick J. Connolly - 2019 - Oxford Studies in Early Modern Philosophy 9:105-130.
    Commentators almost universally agree that Locke denies the possibility of thinking matter in Book IV Chapter 10 of the Essay. Further, they argue that Locke must do this in order for his proof of God’s existence in the chapter to be successful. This paper disputes these claims and develops an interpretation according to which Locke allows for the possibility that a system of matter could think (even prior to any act of superaddition on God’s part). In addition, the paper argues (...)
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  10. John Locke: The philosopher as Christian virtuoso. [REVIEW]Andrew Israelsen - 2019 - British Journal for the History of Philosophy 27 (3):650-652.
    Volume 27, Issue 3, May 2019, Page 650-652.
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  11. John Locke: The Philosopher as Christian Virtuoso.Victor Nuovo - 2017 - Oxford University Press.
    Victor Nuovo represents the philosophical thought of John Locke as the work of a Christian virtuoso: an empirical natural philosopher, who was also a practising Christian. Locke believed that the two vocations were not only compatible, but mutually sustaining, and he aspired to unite them in producing a system of Christian philosophy.
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  12. Locke's Philosophy of Religion.Marcy Lascano - 2016 - In Matthew Stuart (ed.), A Companion to Locke. Malden, MA USA: Blackwell. pp. 469-485.
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  13. God, Mixed Modes, and Natural Law: An Intellectualist Interpretation of Locke's Moral Philosophy.Andrew Israelsen - 2013 - British Journal for the History of Philosophy 21 (6):1111-1132.
    The goal of this paper is to explicate the theological and epistemological elements of John Locke's moral philosophy as presented in the ‘Essay Concerning Human Understanding’ and ‘The Reasonableness of Christianity’. Many detractors hold that Locke's moral philosophy is internally inconsistent due to his seeming commitment to both the intellectualist position that divinely instituted morality admits of pure rational demonstration and the competing voluntarist claim that we must rely for our moral knowledge upon divine revelation. In this paper I argue (...)
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  14. 3 Locke, natural law and God – again1 (chapt. 2 + 3).Francis Oakley - 2012 - In Michaela Rehm & Bernd Ludwig (eds.), John Locke, „Zwei Abhandlungen über die Regierung“. Akademie Verlag. pp. 35-52.
  15. Locke Against the Epicureans.Victor Nuovo - 2011 - In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
  16. How did Locke nearly come to be a Deist?M. Dokulil - 2005 - Filosoficky Casopis 53 (1).
  17. Victor Nuovo (ed.): John Locke. Writings on Religion.A. P. F. Sell - 2003 - British Journal for the History of Philosophy 11 (2):345-346.
  18. Locke and the Idea of God.Walter Ott - 1999 - Locke Studies 30:67-72.
  19. On Theological Discourse in Locke's Essay.V. Brown - 1998 - Locke Studies 29:39-58.
  20. Locke, McCann, and voluntarism.Struan Jacobs & Allan McNeish - 1997 - Pacific Philosophical Quarterly 78 (4):349–362.
    Locke scholars continue to disagree over how he analyzed natural laws, real essence-power relations in physical substances. Some say he regarded them as emanations, necessitated by the corpuscular structure of real essences; for others his laws are adventitious, imposed on substances by God and contingent on divine alterable will. The second view has been increasingly favored in recent years, assisted no doubt by Edwin McCann's potent case for it in "Lockean Mechanism" (1985). The present article, whose authors are sympathetic to (...)
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  21. Locke and the Scholastics on Theological Discourse.Walter Ott - 1997 - Locke Studies 28 (1):51-66.
    On the face of it, Locke rejects the scholastics' main tool for making sense of talk of God, namely, analogy. Instead, Locke claims that we generate an idea of God by 'enlarging' our ideas of some attributes (such as knowledge) with the idea of infinity. Through an analysis of Locke's idea of infinity, I argue that he is in fact not so distant from the scholastics and in particular must rely on analogy of inequality.
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  22. Hudde's question on God's uniqueness; A reconstruction on the basis of Van Limborch's correspondence with John Locke.Wim Klever - 1989 - Studia Spinozana: An International and Interdisciplinary Series 5:327-358.
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  23. John Locke on toleration and the unity of God.Mario Montuori - 1983 - Amsterdam: J.C. Gieben. Edited by John Locke.
  24. How Matter Might First be Made.Jonathan Bennett & Peter Remnant - 1978 - Canadian Journal of Philosophy, Supplementary Volume 4:1.
    In the fourth book of An Essay Concerning Human Understanding Locke hints that he could explain how God may have created matter ex nihilo, but refrains from doing so. Leibniz, when he came upon this passage, pricked up his ears. There ensued a sequence of personal events which are not without charm and piquancy, and a sequence of philosophical events which are of some interest. In this paper we tell the tale.
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  25. The Relation of John Locke to English Deism.S. Hefelbower - 1919 - Philosophical Review 28:423.
  26. The relation of John Locke to English deism.Samuel Gring Hefelbower - 1918 - Chicago, Ill.,: The University of Chicago press.
  27. Hypothetical Necessity and the Laws of Nature: John Locke on God's Legislative Power.Elliot Rossiter - unknown
    The focus of my dissertation is a general and comprehensive examination of Locke’s view of divine power. My basic argument is that John Locke is a theological voluntarist in his understanding of God’s creative and providential relationship with the world, including both the natural and moral order. As a voluntarist, Locke holds that God freely imposes both the physical and moral laws of nature onto creation by means of his will: this contrasts with the intellectualist perspective in which the laws (...)
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