共和制への道 : 共和制とピューリタニズム(庄谷邦幸教授退任記念号)

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In this Paper, since we are trying to define the opinions about toleration and the record in practice both of the Levellers and the Independents (or Grandees-the like Cromwell and Irton), we must consider. When it became clear in the spring of 1649 that the Rump Parliament had no intention of dissolving, while the Grandees were content that the offcers' version of the Agreement of the People should lie indefinitely in its pigeon-hole, the Levellers threw over the tactics of compromise they adopted in the September Petition. The third edition of the Agreement, which went out from the Tower of London over the signaturers of Lilburne, Walwyn, Overton and Prince on May 1, 1649, may be regarded as the definitive manifestation of the Leveller party, as frank as it is mature. A few months after the end of the most ruinous of all the wars of religion, the Thirty Years War in Continent Europe, they made in one bound the advance in thought which broke the fatal link between religion and power. They now stood for the separation of church and state. The complication of an established national church disappeard from the draft of their constitution. With it, as was only logical, tithes also vanished, wheather as a tax in kind or a fixed rent charge. As an item in a bold measure of decentralisation, it was provided that the voters of each parish might elect a 'minister' who would have its church at his disposal-though others would, of course, be free to set up their own chapels or conventicles. It would often happen that the majority of the parishioners would elect a Presbyterian minister in preference to an Episcopalian or an Independent. But Parliament would have no responsibility for maintaining Presbyterian doctrine or discipline. What the Levellers stood for was the secular republic were destined to realise in the next century.
桃山学院大学の論文

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村山高康
桃山学院大学法学部

共和制への道 : 共和制とピューリタニズム(庄谷邦幸教授退任記念号)

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