Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century

Jay Newman is a professor of philosophy at the University of Guelph. He
is the author of Biblical Religion and Family Values: A Problem in the
Philosophy of Culture and Competition in Religious Life, Religion vs.
Television: Competitors in Cultural Contex

The writings of Scottish theologian George Campbell (1719–1796) are
little known today, apart perhaps from his study of rhetoric.
Alberta-based historian Jeffrey Suderman remedies this situation by
providing us with a detailed survey of Campbell’s life and works.
Suderman is not only interested in Campbell for his own sake but
considers Campbell representative of a neglected school of Scottish
Enlightenment thinking, theological “moderatism.” Suderman believes
that most historians of ideas uncritically associate Scottish
Enlightenment thought with Hume—a notoriously radical writer on
religious subjects—and generally ignore those 18th-century Scottish
religionists who argued that commitment to traditional Christian beliefs
about subjects such as miracles can be reconciled with the broad spirit
of toleration promoted by progressivist thinkers of the Age of Reason
and the Enlightenment. The Campbell that we meet in the pages of
Suderman’s study is for the most part a congenial enough fellow,
sincerely advocating toleration of people whose worldview he personally
disdains, such as Catholics and atheists. At times, Campbell’s views
are akin to those of the more radical latitudinarian thinkers, but the
moderate and practical Campbell is essentially, like Bishop Butler, a
thoughtful Christian apologist and critic of skepticism.

Suderman’s interests are primarily historical rather than
philosophical and theological. Although he does scrutinize Campbell’s
philosophical and theological ideas, he is mainly interested in their
historical significance rather than their continuing philosophical and
theological value. The first part of the book is devoted to biography,
and the second and longer part of the book considers Campbell’s
beliefs and arguments in their historical context. In this second part,
Suderman considers some interesting questions about the nature of the
Enlightenment. The book has some scholarly appendixes—including a
concise statement of Campbell’s creed—and concludes with a
bibliographical essay. Though not particularly sophisticated in its
treatment of philosophical and theological subjects, Suderman’s
pleasantly written study should be of interest to students of
18th-century Scottish history (especially its intellectual and religious
aspects) and advanced students of 18th-century British philosophy and
theology.