December 2017 Feature Article
Religious tolerance is a tenuous legacy of democracy as state bureaucracy instinctively extends its power to regulate all aspects of the life of its citizens. As such, a moral citizenry needs to be motivated by cogent arguments in order that it may press for institutional safeguards which would prevent state bureaucracy from encroaching on religious freedom. In this regard, John Locke is a towering figure in providing philosophical foundations for a limited state bureaucracy that respects the independence of religious institutions and promotes religious tolerance.
For Locke, man needs protection for his life, liberty and property. It is essential that every man enjoys natural rights to these goods in order that he may serve society. These rights are claimed on the basis of natural law, that is, God’s law prescribed to all men at creation. Since these rights are natural, they are inherent to every individual. As inalienable, they cannot be transferred or forfeited. Locke emphasizes that these rights are pre-political; they are not given by the state, nor can the state take them away.
The necessity for collective protection of private property and adjudication of social conflict requires a ‘social contract’ to form a civil government. Locke emphasizes in his Second Treatise on Civil Government that only state authority, exemplified by the magistrate, had its origins in the social contract. Furthermore, only part of a person’s rights is surrendered to the state in the contract.
The logic of Locke’s argument for a limited state leading to relative political and religious freedom is encapsulated in his classic work, A Letter Concerning Toleration (1689). The Letter provides a framework for peaceful coexistence in the aftermath of the destructive Thirty Years War (1618-1648) and the English Civil War (1642-1651).
Locke was also fully aware of the struggle of the church against the state after the Restoration of the monarchy. Erastianism was then the accepted ideology for the state which wanted control over ecclesiastical matters where the crown controls the cross, and the church is merely a handmaiden of the state.
State bureaucratic control has proven to be destructive for the church when the paternalistic authority of the crown emasculates the power of the clergy and suffocates spiritual initiative from the laity. Furthermore, violence is brought to bear upon any nonconformist or dissenter to royal patronage. They could be fined, have their property seized and even be thrown into prison.
Locke’s Letter was an exercise to defend freedom for the church to manage its internal affairs and to fulfill its spiritual vocation. Since the debate was directed at state religious bureaucracy, Locke naturally argued from premises that were informed by Christian faith. Locke gives four reasons for religious tolerance:
First, Locke challenges traditional alliance between the crown and church where common believers and the clergy submits to the crown with its implicit claim to infallibility. However, this hierarchy is unacceptable to Locke on grounds that if human knowledge remains uncertain, it is wrong for the authorities to enforce fallible truth claims and beliefs. Locke’s caution springs from his awareness that human intellectual capacity and moral discernment is vulnerable to corruption because of vested interests.
Second, Locke argues for toleration as this was the example set by the Apostles. He emphasizes in his Letter Concerning Toleration, “If the Gospel and the apostles may be credited, no man can be a Christian without charity and without that faith which works, not by force, but by love…gathering them [the nations] into His Church, not armed with the sword, or other instruments of force, but prepared with the Gospel of peace and with the exemplary holiness of their conversation.”
Religious compulsion enforced through ecclesiastical decrees which are no more than human responses to mediated revelation is inappropriate. Locke looked to public truth arrived at through reason and logic instead of religious authority founded on dogma to provide a secure and sufficient foundation for social order. He argues that the state rightly exercises its authority in protection of life and property, but as a fallible human institution it should refrain from imposing religious beliefs.
Third, Locke appeals for religious toleration for pragmatic reasons. On the one hand, the recent history of England has demonstrated that coercion to compulsory uniformity only leads to social unrest. On the other hand, toleration promotes peace and prosperity.
In a lengthy passage he argues that matters of faith are beyond the authority of the magistrate and that compulsion towards outward conformity only undermines sincerity which is essential for genuine faith, “the care of souls cannot belong to the civil magistrate, because his power consists only in outward force; but true and saving religion consists in the inward persuasion of the mind, without which nothing can be acceptable to God. And such is the nature of the understanding, that it cannot be compelled to the belief of anything by outward force.”
Fourth, Locke argues for tolerance based on the rights of conscience. It was evident to him that genuine faith must be sincere. “It is in vain for an unbeliever to take up the outward show of another man’s profession. Faith only, and inward sincerity, are the things that procure acceptance with God.” That is to say, sincerity rather than truth itself is the effective criterion for salvation.
Locke therefore asserts that “the care of souls cannot belong to the civil magistrate, because his power consists only in outward force: but true and saving religion consists in the inward persuasion of the mind, without which nothing can be acceptable to God.” Locke stresses the state should respect the church as a voluntary society of men “joining themselves together of their own accord, in order to the public worshipping of God…No member of a religious society can be tied with any other bonds but what proceed from the certain expectation of eternal life. A church then is a society of members voluntarily uniting to this end.”
A caveat is here in order – the Lockean argument for freedom of conscience should not be taken as an excuse for unfettered individualism. On the contrary, Locke’s argument for freedom is a premise for responsible freedom that was already an essential element of human relationships before the social contract. Obedience to one’s conscience is not an act of withdrawal from society so much as an act of freedom that empowers the believer to take the initiative to serve society.
As Robert George explains, religious freedom enables members of society to organize and carry out various welfare works, including health and educational services, which effectively limits the scope of government and the power of the state. “Religion provides authority structures and, where it flourishes and is healthy, is among the key institutions of civil society providing a buffer between the individual and the state.”
For Locke, the right to conscience is the right to do what one judges to be one’s obligations to fellowmen in the light of one’s religious commitment.
 John Locke, A Letter Concerning Toleration ed. Ian Shapiro, pp. 215, 217.
 A Letter Concerning Toleration ed. Ian Shapiro, pp. 218-219.
 A Letter Concerning Toleration ed. Ian Shapiro, pp. 232, 219.
 John Locke, A Letter Concerning Toleration ed. Ian Shapiro, pp. 220-221.
 Robert George, Conscience and its Enemies (ISI Books, 2013), p. 114.
Dr Ng Kam Weng is Research Director of Kairos Research Centre in Kuala Lumpur. Previously, he had been a fellow at the Oxford Centre for Mission Studies and a member of the Center for Theological Inquiry at Princeton University. From 1989 to 1992 he taught at the Malaysia Bible Seminary Graduate School. He has a PhD from Cambridge University.