I have noted before that in (part I of) More’s Utopia we can find a proto-Spinozistic (and proto-Hobbesian) attitude toward Mosaic revelation (recall). And, indeed, while in Utopia (the island) there can be holy men (100), there is no holy book nor a privileged, authoritative prophet. (The Utopians do allow the possibility of “a revelation from heaven” (74), but seem not to have been blessed with one.) It would be fair to say that all parts of Utopia exhibit an anti-clerical stance (despite the presence of some virtuous clergy), and the Utopians despise the so-called monkish virtuous (e.g., self-abnegation, self-chastisement, etc.).
Moreover, the religious creed of the Utopians anticipates both in spirit and in content Spinoza’s universal tenets of faith (see the Theological Political Treatise, Chapter 14: 24-30). The Utopians are allowed to imagine the deity pretty much as they please (“they are like travelers going to a single destination by different roads” (100))--this is harmless variation--, but they have to “believe that after this life vices be punished and virtue rewarded. Any who denies this proposition they consider not even one of the human race;” such a person forfeits citizenship (95; but is not punished).[1] In addition, they believe that “the soul is immortal, and by God’s beneficence born for happiness.” (66) I return to this below. As Adam Smith might say, the Utopians come close to that “pure and rational religion, free from every mixture of absurdity, imposture, or fanaticism, such as wise men have in all ages of the world wished to see established." (Wealth of Nations, 5.i.g.8)[2]
Even so, it’s notable that “miracles often occur” in Utopia. But these miracles are not aimed at establishing a particular religion nor are they a divine sign that we’re dealing with a true prophet; rather miracles occur at “dangerous crises” for the “public.” (97) That is, while God’s ways are said to be “unknown,” (93) miracles systematically aid the polity (not a particular creed). This is no surprise; their religion is fused with the state and serves two political aims: first, to promote mutual benevolence (even friendship). For, the religion of the Utopians favors works: “they are determined to earn happiness after death by their labors and by doing good deeds for others.” (97) One can say of the Utopians that their approach to life exhibits charity and justice. Second, and more important, religion serves to maintain political unity. While Utopians belong to different religions they pray together in (massive) churches, with ecumenical liturgies, and share (few) priests.
For, Utopia (the island-polity) is founded on the observation that religion can undermine political unity and thereby threaten the survival of political order. It was established after defeating natives, who “were continually squabbling over religious matters…it was easy to conquer the whole country because the different sects were too busy fighting one another to oppose” (94) the conquering king, Utopus (and founder of Utopia). Utopia displaces a society with an acute theological political problem.
It is in this light, I believe, that we have to understood the Utopians's very partial interest in theoretical philosophy. While they take moral philosophy, medicine, public health, and technology very seriously, they are not very interested in causal explanations of natural patterns of phenomena (stars, weather, etc.) that they are not capable of controlling because out of reach (65). (They think they can generate reliable predictions based on careful, extensive observations.) More tellingly, they have no interest in metaphysics (or genuine theology). They are even incapable of serious abstraction (or forming "second intentions" (64)). In fact, the philosophers of the Utopians, "have various opinions" on "the origins and nature of the heavens and the earth." (65) So, there is no consensus over the tenets of Utopian religious faith. The creed is, again anticipating Spinoza's stance in the TTP, not a noble lie because no known falsehood is asserted, but the truth of them is also beyond the known (or expert consensus).
Utopia was founded before the birth of Christ (46). Apparently, the early Utopians were unfamiliar with prophetic religions of the book. So, when Christianity arrives on the island it is given a warm welcome, especially because Christ's message seems to fit well with the communism they practice (93) and their natural religion more generally. The Utopians allow proselytization, but only "quietly, modestly, rationally and without insulting others." (94) If you are nice and polite and don't generate "public disorder," you can say what you want.
Here Utopus' insight into human affairs falls short. He tacitly relies on a proxy that goes something like this: if one's character is civil one's ideas will be supportive of civil order. But dangerous ideas can be packaged politely; they can be transmitted without their messengers fully realizing the political consequences of them. Like other great religions, Christianity is not intrinsically disorderly, of course. But it can also generate intolerance, sectarianism, and zealousness. Political teaching can be indirect (recall). More's more careful sixteenth century readers would have spotted this problem in Utopia's constitution and would have realized its limitations.
[1] In fact (with echoes of the practice in Plato’s Laws) such a person is allowed to argue in favor of his opinion…in the presence of priests and other important persons, in private.
[2] Smith’s favored arrangement of religion is not far removed from the scheme found on Utopia, but that’s for another occasion.
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