SALIM RASHID Christianity and the Growth zy of Liberal Economics I There used to be a time when one could not introduce any new ideas, whether in archaeology or linguistics, without discussing the possible theological implications. By contrast, not only are modern subjects strictly secular in approach, but the history of each subject is reinterpreted to minimize the influence of theology. The late Jacob Viner, no apologist for religion, perceptively stated this fact and noted how embarrassed modern professors were by obvious religious facets of the past. In the case of Adam Smith’ ‘they [modern scholars] either put on mental blinders which hide from their sight these [religious] aberrations of Smith’s thought, or they treat them as merely zyxwv . . . fashionable ornaments to what is essentially naturalistic and rational analysis.’ Such secularized historical reinterpretation is unfortunate because by employing it we can fail to capture the inspiration of past thinkers. In particular, the influence of Christianity upon the transition to modernity is minimized by this approach. For example, although the role of Francis Bacon in popularizing modern science and technology is widely recognized, the extent to which Bacon was inspired by the Biblical idea of humanity dominating over nature is not as well known.’ In economics the most substantial impact of the new ideas of the Enlightenment is found in their persuading both statespeople and the general public that it was possible for all countries to grow rich t ~ g e t h e r . ~ This explicitly denied the notion of any zyxw necessary conflict between the prosperity of different nations. As a corollary, free-trade itself became more acceptable, as being the most efficient means of enriching the world as a whole.4 Historians of economic thought have attributed the rise of liberal ideas in Britain largely to the influence of David Hume and Adam Smith, two of the most prominent members of the Scottish Enlightenment. zy 1. Jacob Viner, The Role of Providence in the Social Order, American Philosophical Society 1960, p. 81. 2. Benjamin Farrington, The Philosophy of Francis Bacon, Liverpool 1964, especially Chapter 3, ‘Out with Aristotle and in with the Bible’. For a more detailed treatment, see C. Webster, The Great Insaturation, New York 1975. 3. For some earlier, but rather vague, suggestions along these lines, see J. Viner, Studies in the Theory of International Trade, New York 1937, p. 100. The French prelate, Fenelon, had also voiced such thoughts in the seventeenth century, but their impact was negligible. 4. Of course, a cosmopolita? attitude and support of free-trade need not coincide - e.g., W. Robinson, zyxwvut as portrayed by W. K. Jordan, Men of Substance. Chicago 1942, p. 225. Salim Rashid is Associate Professor of Economics, University of Illinois at Urbano- Champaign. 22 1