The typical Reformed understanding of Richard Hooker’s “three-fold chord” of authority states that Hooker created a hierarchy that began with reason, then tradition, and the authority of Scripture is placed at the bottom. I was taught, as many others have been, that this theology was a precursor to Enlightenment philosophy. Once reason is established as the ground of faith, then the articles of the faith become tainted with all manners of erroneous doctrines. Paul Avis explains that Hooker did not believe that reason validates faith, rather the opposite is true:
Except in its fundamental gospel, scripture is not self-explanatory; it requires the application of reason. In defending himself against the charge of Walter Travers at the Temple Church that he had introduced scholastic distinctions and rational subtleties into the exposition of scripture, Hooker explained what he meant by reason. He meant not his own individual reasoning capacity, but ‘true, sound, divine reason . . . reason proper to that science whereby the things of God are known; theological reason, which out of principles in scripture that are plain, soundly deduceth more doubtful inferences’ and brings to light the true meaning of the ‘darker places’ of scripture (III, p. 594f). (Paul Avis, Exploring Issues of Authority in the Spirit of Richard Hooker; available here.)
Thus, it is only out of scriptural principles “that are plain” that reason functions to shed light upon certain doubtful texts. This fact places Hooker within the tradition of “faith seeking understanding,” so conspicuous in Augustine and Anselm. This concept of reason is also perfectly agreeable with the thought of John Calvin, particularly chapter VIII of book I of the Institutes entitled “SO FAR AS HUMAN REASON GOES, SUFFICIENTLY FIRM PROOFS ARE AT HAND TO ESTABLISH THE CREDIBILITY OF SCRIPTURE.” In this chapter Calvin affirms that Scripture is “not sustained by external props” such as reason; yet, we may use reason to prove the authority of Scripture.
[O]nce we have embraced it [the authority of Scripture] devoutly as its dignity deserves, and have recognized it to be above the common sort of things, those arguments [from reason] – not strong enough before to engraft and fix the certainty of Scripture in our minds – become very useful aids. (Institutes, I.8.1.)
Thus, for Calvin and Hooker, reason is not the foundation of revelation. Rather, reason reveals that which is hidden or unclear within revelation. These hidden truths may not be discerned by those who lack faith because the Scriptures “breathe something divine.” (ibid.) In order to have this sort of understanding through reason, one must first believe. Those who place reason over revelation as a higher authority treat the instrument as the foundation. Reason does not establish the truths found within the Scriptures. It reveals those truths that have already been established by divine authority.
EPISTOLÊ 