Christianity And The Making Of Britain

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02 Nov 2017

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Associateship of King’s College London 2012-13

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7

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Student no.

0709282

AKC Year (1, 2 or 3):

Final Year

Unit title (The Search for God or Christianity and the Making of Britain)

Christianity and the Making of Britain

Essay question number:

9

Essay Title:

(may be abbreviated)

What Does British Democracy Owe to Christianity?

Deadline:

18/04/2013 @ 1700 BST

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18/04/2013

Word Count:

1498

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What Does British Democracy Owe to Christianity?

"Blessed is the nation whose God is the LORD, the people whom he has chosen as his heritage!"

- Psalm 33:12

Democratic teachings and political thought are inherent to Christian faith and play a significant role in the way people lead their lives and how the society in which we live is structured. The following essay will attempt to highlight the importance of Christianity, explored in a chronological fashion, on the formation and continuance of democracy in Britain. The Christian faith, from the earliest known influence to modern day, will be explored to see how integral this religion has been in building a social consensus within our country. The importance of Christianity in the rule of the land dates back to the middle of the first millennium, where within Western Europe it was integral to the authority of any prominent individual or group (Halecki, 1952). In early forming democracies, political authority and Christian faith co-existed to ultimately legitimise the rule of a Monarch. Whilst this was a choice bestowed onto individuals it was far from a democratic process, where a ruler of a land was given the ‘Devine Right’ in which to govern. The early English acted to incorporate the teachings of the Old Testament to endorse these beliefs and draw on the historical writing of the origins of royal power. However, a genuine authority chosen by God would only be truly legitimate if they acted in the best interests of their people and to defend the faith at all costs. These ideas are significant when it come to examining the primitive political order that they conjure up; namely that those in power were somehow responsible to and for their subjects. Interestingly, whilst seemingly dependant on their actions, a ruler in this context would be able to do what ever they see fit once in power. A point adequately summed up in the following quote:

"No man can make himself king, but the people has the choice to choose as king whom they please; but after he is consecrated as king, he then has dominion over the people, and they cannot shake his yoke off their necks." – cf. Aelfric in late C10

Early Faith

British democracy has, in so many ways, been shaped over the last millennia and a half by the teachings of Christianity; from the beginnings of early English identity being forged out by missionaries sent by Pope Gregory in 597 to basic Anglo-Saxon laws (Yorke, 1990). In the following eras, English identity was further defined, based on a biblical narrative. This characterisation was strengthened in parts due to several important early writings, such as Bede’s Ecclesiastical History of the English People, documenting early English history in the 730s. Large proportions of scholastic teaching at the time drew on the teachings of the Church and were rooted in principles from the Bible. The ensuing centuries were as equally influential in establishing the Christian foundations on which modern day democracy in Britain still stands.

Looking at the seventeenth century, it is widely believed that the religious teachings of early Britain during this period acted to produce a conciliatory tone amongst England and Scotland (Griffin et al., 1992). Following the English Civil War (1642–1651) and during the following decades it was likely that negative feeling between the constituent nations of Britain would persist. However, the emergence of Protestantism brought about a profound change in feeling, which subsequently allowed both England and Scotland to develop strong national identities. Common strength led to The Act of Union in 1707 and onwards allowing both England and Scotland to come together and forge a United Kingdom, in parts based on the commonality of religion and shared Protestantism.

Christian Democracy

During the nineteenth century a political ideology came into existence seeking to make Christian teachings applicable to the actions taken by governments. The emergence of Christian democracy within Europe was highly influenced by the moralistic code set out in the Bible and to this day it still persists in many parts of the Western world. In practise, the partisan application of this philosophy is considered to be culturally conservative whilst economic issues are more left leaning. Throughout Europe, Christian democratic parties are numerous and widespread such as Angela Merkel’s Christian Democratic Union (CDU). However, within Britain nowadays there seems to be far less of a focus on political parties operating within a religious framework. The political discourse within the rhetoric of modern day political leaders shows a distinct omission to the idea and influence of faith. Former British Prime Minister Tony Blair’s director of strategy and communications highlighted this point when he was quoted as saying "We don’t do God".

Modern Teachings

Prior to World War II Christianity played a dominant role within party politics in Britain and acted in parts to defend the religion. Following the War the process of change started as Christian teaching became increasingly irrelevant to a progressively secularised society. Whilst there is an historic and engrained link between politics and the established Church in Britain the strength of association between the two went into decline following the War. A decline in individuals practicing Christianity, coupled with a fading emphasis on sectarian division in favour of class issues, seems to have amplified this trend. At the turn of the twentieth century the interdependence between the Church and political parties began to diminish to such an extent that Christianity was fast becoming irrelevant to British voters. This is in stark contrast to what can be observed in the United States, where Christian teachings and a conservative society are far more resonant with the electorate. Indeed it has been said that US citizens vote with "Bibles in one-hand and ballot papers in another".

More recently in Britain there has been a substantial fall in regular Churchgoers and this has coincided with a common societal feeling that "faith is optional". A rise in consumerism and of the "throw-away society" is believed to be responsible for this perceived and religion-impacting social decline (Wuthnow, 1996). Throughout its existence the Church has continually sought to remain relevant and in relation to politics this is no different. Liberalisation of the "nation’s moral code" by the CofE, as a political response, is one tactic that has been used to demonstrate the relevance of Christianity within modern society. The Abortion Act (1967), homosexuality (1967), divorce (1969) and capital punishment (1969) are all example where the Church has taken a political stance in order to enact a substantial lasting effect.

In relation to the British Government and Christian faith it remains apparent that the association between the Church and the political classes remain integral to our functioning democracy. However, when individual politicians are examined, the trend seems to be moving towards both having less of an influence on each another. Publically as least, politicians are less likely to speak of their religious affiliations and this is in part believed to be down to an intensified sensitivity to issues surrounding faith. Religious extremism and a decline in the nation as believers has led to Christianity being taken off the political agenda in favour of a far less risky communication strategy. Whilst politicians seem keen to refrain from using religion to highlight or further their cause, this does not seem to be the case in some religious circles. The Archbishop of Canterbury as senior bishop and principal leader of the Church of England continues to have a powerful voice with regards to political issues (Glendinning & Bruce, 2011). Current leader Archbishop Welby is primarily a spiritual leader, however, the position carries with it a degree of governmental influence. Due to his high public profile, political interventions by past and current Archbishops are listened to and carried by news outlets. In an increasingly religiously divided society it may be argued that this position, as the spiritual leader of Britain, acts as a suitable non-partisan contribution to improve our democracy (Abell & Stevenson, 2011).

Conclusion

Christian teaching throughout the history of Britain has been instrumental in forming and maintaining our democracy. However, it has been argued that British democracy is not in a good state, with low turnouts in elections and low approval rating for currently democratically elected individuals (Rose et al., 1998). Regardless, Britain still is home to the "Mother of all Parliaments" and the Christian faith has certainly played its part. Through the ages, the powerful conciliatory role of Christianity has acted to bring together differing thoughts, diffuse divisive sentiments and create the beautiful functional democracy in which we live today. However, in order to further strengthen our democracy, much can still be learned from the teachings of the Bible and the cohesive nature of Christian communities throughout Britain.



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