Hooker's writings, particularly the Lawes of Ecclesiastical Polity, are often cited as foundational to defending the settlement that established Anglicanism and to Anglican theological method, particularly the threefold authority of Scripture, reason and tradition. This beautifully presented book considers whether Hooker can be claimed as the founding father of Anglican moral theology and assesses Hooker's legacy to contemporary moral theology. Joyce's consideration of moral principle, pastoral practice and exceptional cases seems pertinent to current debates ranging from same-sex relationships to church order accommodating different integrities concerning women's ordination and leadership.
The opening chapter considers the orientation and context of the enquiry, examining Hooker's role in the development of Anglican moral theology and possible misappropriation of his legacy by some with particular theological agendas. Next Joyce addresses Hooker's historical location within conformist versus Puritan arguments over church order, Scripture, episcopacy and lay leadership. The risks of anachronism in assessing Hooker's theology are also highlighted and both chapters provide telling examples of ahistorical use of Hooker's thinking in contemporary arguments ranging from church order to sexuality. The final chapter of this section considers Hooker's writing and rhetorical style. Hooker is often read as an objective commentator on ecclesiastical polity, church order and Scripture, a perception aided by the phrase ‘On moderation in controversy’ in the Preface to The Lawes. Joyce demonstrates, however, that reading Hooker at face value is a mistake, affecting interpretation. There is detailed and entertaining exploration of his use of irony and rhetoric, showing him to be a partial and sometimes vituperative writer, well versed in the art of damning with faint praise.
Part II focuses on the implications of Hooker's writings for Anglican moral theology, beginning with his theological anthropology. Joyce critiques those claiming Hooker as a Calvinist believing solely in ‘utter depravity’, demonstrating that, while Hooker recognised human helplessness without God's grace, he also explored Thomist natural law and reason alongside Scripture in moral theology. A densely argued chapter examines Hooker's approach to reason in relation to the nature and authority of Scripture, illustrating a distinctively subtle and nuanced approach. Hooker challenges over-reliance on Scripture as the sole arbiter, prioritising reason, particularly for situations not covered by Scripture. Examples of scriptural misuse through inaccuracy and underestimation are also explored.
Chapter 6 considers the moral life, the role of reason and will, and Hooker's analysis of mandatory, permissive and admonitory laws in reason and Scripture. Joyce also examines Hooker's approach to the relationship between universal, unchanging natural law and positive or human laws, open to change and needed to clarify or enforce the law of reason. Relationships between law, works, grace, righteousness and salvation are also explored, along with Hooker's view that religion and justice are inseparable. At the heart of his concern is the nature and purpose of law and the intertwining of moral theology and moral law. Joyce highlights Hooker's vision of law and moral theology not solely as judgement and calls to repentance but with a role in developing virtuous character through sanctification. Undergirding this concern is an understanding of the gospel that is pastoral, seeking to convey God's love rather than creating despairing sinners. The chapter concludes by considering whether moral, natural and secular law can be flexible in response to changed circumstances or understandings of human nature.
The final chapters apply Hooker's moral theology, accommodating the particular and exceptional within the framework of general legal and moral principles. Joyce illustrates the Aristotelian sympathies in Hooker's approach to exceptions as equitable developments of the law as opposed to deficiencies detracting from overall principles, which characterise Platonic understanding. Hooker's defence of the Prayer Book marriage service is used as illustration. In relation not only to marriage but also to baptism and ordained leadership Joyce shows that Hooker countenances exceptions while defending to the hilt the established church order. As Joyce states, ‘in the final analysis, the Church is there to serve the purposes of God rather than the other way round. Where pastoral need dictates [Hooker] is always prepared to set aside received practice … such are the claims of the exceptional case’ (p 233).
In a helpful conclusion to a closely argued book, Joyce evaluates Hooker's contribution to Anglican moral theology as introducing ‘devices and motifs’ developed by later thinkers rather than systematic moral theology. Of these ‘devices and motifs’ the most notable are recognising human nature as ‘sincere and depraved’, material and spiritual; Hooker's sophisticated approach to Scripture, reason and morality; and reclaiming Thomist natural law for the Reformed tradition. Hooker's approach to the interconnectedness of morality, religion and law is also distinctive, as is his willingness to endorse the pastoral exception. It is the latter, enabling ‘constructive engagement with … competing claims of moral principle and pastoral practice’ in ministry (p 245) that Joyce claims as Hooker's most significant legacy for today.
The sophistication of both Hooker's writing and Joyce's analysis makes the book a detailed read. However, its insights into Hooker and his theological legacy repay attentive reading. Engagement with other scholars means that it is of interest to those already acquainted with Hooker but the clarity of exposition and contextualisation makes it accessible to those with little prior knowledge. It is also a timely study in the light of current debates engaging ethics, Scripture and the Church in the Anglican Communion today.
