The Common Good,Pluralism and the Small Church

Abstract

This paper discusses the understanding of “Common Good” that has been used by the Church of England, especially over the last five years. It suggests that its implicit universalism and identification of Christian morality with the ethical norms for the nation is premised on an understanding of the role of the Church which is no longer realistic. After a brief discussion of the latest statistics for church attendance and a comparison with other national churches in Northern Europe, I suggest that the Church of England is a “small church” and even that Christians constitute a religious minority. This means that the pursuit of the “Common Good” as defined by the church may simply be a piece of nostalgic longing for the time of the “big church.” The recent exclusions for the churches on same-sex marriage legislation indicate that the gap between most of the churches and the wider society. Rather than defining the common good, I suggest that in a pluralist society the churches which recognize their limited role will need to build alliances and common causes with other groups, both religious and secular.     

Diehard Conservatism,Mass Democracy,and Indian Constitutional Reform,c.1918–35

This article explores the Conservative Party crisis over India to examine the relationship between diehard Conservatives and Britain's emerging democracy. Far from rejecting democracy outright, diehard rhetoric and mass communication demonstrates how they adapted to it and utilised it in pursuit of their objectives. The accommodation of diehard Conservatism within the Conservative Party was a necessary and mutual embrace. Contrary to popular image, it promoted Conservative unity and contributed to the party's remarkable electoral success. Unable to exact decisive victories, the capacity of diehard Conservatives to generate party crises over imperial questions, among grass‐roots and back‐bench Conservatives, ensured that they had a role in shaping the presentation and content of party policy. This had implications for leadership efforts to liberalise the party, and also popular perceptions of British imperialism and the feasibility of democracy in India.     

Heir Not Apparent: Douglas Hailsham,the Role of the House of Lords,and the Succession to the Conservative Leadership 1928–31*

The moment that Lord Curzon was passed over and Stanley Baldwin succeeded Andrew Bonar Law as prime minister in 1923 is generally regarded as a turning point in British political history. From this time it appeared that members of the house of lords were barred from leading political parties and becoming prime minister. In an age of mass democracy it was deemed unacceptable for the premier to reside in an unelected and largely emasculated chamber. This understanding is seemingly confirmed by the career of the Conservative politician, Douglas Hogg, 1st Viscount Hailsham. Notwithstanding a late entry into political life, he was regarded as a potential successor to Baldwin. His acceptance of a peerage to become lord chancellor in 1928 has been seen as the moment when Hailsham's claims to lead the Conservative party ended. But although Hailsham never became Conservative leader, his experience undermines the suggestion that peers were unable to lead political parties in inter‐war Britain. Despite his position in the Lords, his chances of succeeding Baldwin never vanished. The crisis in Baldwin's leadership after the loss of the 1929 general election and the lack of a suitable successor in the Commons created the circumstances in which leadership from the Lords by a man of Hailsham's ability could be contemplated. Hailsham's continuing prominence within the Conservative ranks and specifically his contributions to the party during the years 1929–31, together with the thoughts of high‐ranking Conservative contemporaries, make it clear that he very nearly emerged as Baldwin's successor at this time.     

Why the History of Parliament Has Not Been Written*

There have been legions of individual studies of the history of the English/British/United Kingdom parliament, which is not surprising, since its history is widely acknowledged to be so closely bound up with the history of the nation state itself. But there have been remarkably few attempts to put the story together, to try to consider the long‐term development of parliament as an institution. What would such a story look like? This essay discusses some of the critiques of the whiggish narrative of constitutional and parliamentary development to recognise a common theme in whiggism's tendency to anthropomorphise parliament, to describe it as a single organism with agency and purpose. To forgo that temptation, however, makes it difficult to provide a satisfying narrative of parliament over time. The essay tries to imagine how one might construct a history of parliament as an institution which no longer sees it as an actor in its own story, but, instead, a complex collection of ideas, processes, customs, and conventions, which competing forces struggle to organise in order to achieve their goals, and which is also an arena and forum for that competition.     

George Weekes: Rogue Missionary to New England Indians, 1731–1755

During the mid‐1700s, an uneducated layman named George Weekes began preaching to Native Americans in the town of Harwich, Massachusetts. Weekes’ missionary activity triggered a passionate response from Nathaniel Stone, the local minister, and inaugurated a debate regarding ministerial qualifications within the community. Scholars who study English missionary activity in colonial New England tend to focus upon the careers of trained clergy, such as John Eliot or Josiah Cotton. Other individuals, who possessed questionable moral character and little education, also preached to New England Indians, however. In this instance, the career of George Weekes, a rogue missionary, reveals that contact with Native Americans could shape ecclesiastical life in colonial Massachusetts. It also suggests that Native Americans encountered popular, as well as elite, English religious culture when they interacted with English missionaries in early New England.     

The Great Landowners in the House of Commons, 1833–85

This prosopographical article demonstrates that the traditional British landed interest suffered very little by the terms of the 1832 Reform Act. They maintained their customary dominance of the house of commons, although voting records show that they had lost some of their ability to push legislation through the House that spoke to their more parochial interests. By contrast, the 1867 Reform Act caused serious erosion of their legislative power in the Commons. The 1874 election, especially in Ireland, saw great landowners losing their county seats to tenant farmers. Democracy was coming to Britain; just not as soon as some would have it.     

The ethno‐religious ambitions of the Roman Catholic Church and the ascendancy of communism in post‐war Poland (1945–50)

ABSTRACT. This paper differentiates between centrifugal and centripetal aspects of ethno‐nationalism to help account for the ascendancy of communism in the immediate aftermath of World War II in Poland. It argues that the directing of social antipathy to defined out‐groups allowed the Polish Workers' Party (PPR) to manage social anger and that the Roman Catholic Church's ethno‐religious agenda was aligned with the PPR's ethno‐nationalist policy. Furthermore, it is contended that the Church's toleration of hostile actions directed at minority communities supported the PPR's management of social anger. The paper concludes that the Church, despite its manifest intentions and contrary to contemporary perceptions, played a role in the PPR's achievement of hegemony.     

‘The first duties of persons living in a civilized community’: the Maya, the Church, and the colonial state in southern Belize

In recent years, historical geography has been at the forefront of new scholarship on the spatiality of colonial power and its complex relations with indigenous communities. This literature shows that imperial policies – emerging through state and scientific institutions, cultural practices, and capitalist ventures – required particular ways of conceptualizing, mapping, and organizing spaces and territories which transformed the geographies of indigenous communities, livelihoods, and identities. Through a close reading of archival texts from the late 19th and early 20th century, this paper examines the spatial and political relations between three groups: the Catholic Church, the British colonial state, and the Maya communities of southern British Honduras. Differences between the Catholic Church and the British colonial state – in their aims and approach to winning hegemony over the Q'eqchi' and Mopan Maya – were accommodated and assuaged by a tacit agreement: that the Maya must be settled in permanent communities. Colonial power, in both its spiritual and statist modalities, was imminently geographical, and this geography comprised the common ground between Church and state in their approach to the Maya.     

Parliament and the Committee for Accommodation, 1644–6*

With the emerging conflict between the presbyterian and independent ministers in 1643–4, the independent MPs recognized a need for parliamentary action to secure religious liberty in post‐war establishment of a uniform state church. The lead in this was given by such prominent figures as Oliver St John and Oliver Cromwell, who set up a committee for accommodation in autumn 1644 to establish legal safeguards for godly separatists. This article seeks to demonstrate that the lay members from the Houses participated in the proceedings of the committee with as much fervour and awareness of the issue under consideration as the clerical members, employing procedure as a tool of policy making. Their often extended debates offer the historian a rare opportunity to explore in detail a committee at work during this period. The debates show that the scope of religious liberty as envisioned by the majority of MPs was decidedly limited. Furthermore, the article asserts that the committee became an arena for both genuine efforts at compromise and expressions of factional interest and that its proceedings were inextricably bound up with the wider Westminster politics and the vicissitudes of war. Thus, the committee proceedings shed light on the emergence of divisions in parliament and how these metamorphosed over the course of the revolutionary decade. Ultimately, the failure of the committee's enterprise contributed to polarisation within the godly community and to its disintegration.     

Conservatives,the Constitution and the Quest for a ‘Representative’ House of Lords, 1911–35*

This article presents a new interpretation of Conservative attitudes towards house of lords' reform in the early 20th century. Coinciding, as it did, with the introduction of universal adult suffrage, the campaign to reform and strengthen the second chamber has traditionally been understood as a reaction against democracy. Conversely, this article, emphasizing the politics rather than policies of reform, argues that many Conservatives sought to establish a legitimate role for a second chamber within the new democratic settlement and that the campaign for reform is, consequently, better understood as a constitutional means of ‘making safe’, rather than resisting, mass democracy. The account sheds new light on how the impulse behind reform was frequently rooted in a commitment to democracy, how reform commanded the support of a wide cross section of the Conservative parliamentary party, and why the reform campaign had folded by the early 1930s. In doing so, it reframes an important episode that helped close the long‐19th‐century tradition of constitutional reform in British politics.