Eyre Lines

In 1534, Henry VIII of England famously separated the English church from Rome.  As I learned this originally, there were two main reasons: firstly, he wanted an annulment of his marriage (in order to remarry and hopefully have a suitable heir) in circumstances where the Pope wouldn’t allow him one, and secondly he saw the money and land the church held and thought it would be better in his hands than those of the church. Neither of these is, in and of itself, a particularly laudable objective, though the dissolution of the monasteries was significantly more justifiable than might meet the eye, as very many of them suffered from the same kind of faults as Martin Luther had earlier complained of in the Catholic church in Germany. There was, however, another important reason, which was that England was becoming increasingly oriented towards the ideas of the Reformation. Without that, Henry would doubtless not have felt able to take this step, nor would he have been likely to succeed.

The result was, of course, the Anglican Church. Britain has since that time had an “established church”, a national church, but one which as a result of missionary and colonial activities is now a lot more than just a national church, although in England it is still exactly that, and Elizabeth II is its titular head.

That said, it is necessary for some of my readers to underline the fact that this was not a takeover of the nation by a religion (i.e. a theocracy), it was a takeover of the national religion by the government. It’s not quite an unique occurrence – Hitler, for instance, effectively took over the German churches as a national protestant church (which they already de facto were), although in fairness Hitler didn’t declare himself the head of his new national church, so Henry is as far as I’m aware unique in that respect, at least in the last thousand years or so.

The Nazi takeover resulted in a fair amount of opposition – the Confessing Church, of which Dietrich Bonhoeffer was a prominent member, is an example. The same was not immediately the case in England, for a number of reasons. Firstly, England was fairly insular with respect to continental Europe by this time, and the Pope’s refusal was (in part rightly) seen as being for reasons of international politics – he wanted to keep the Holy Roman Emperor happy. Secondly, reformation ideas were growing in strength in England, largely at this point within the church, and separation from Rome was not seen as all that bad an idea. Thirdly, Henry very sensibly kept the outward appearance of things virtually exactly the same, so the impact on “the man in the pew” was minimal.

I should here stress that in effect every nation in Europe at the time had a national church. In France and the south of Europe this was the Catholic Church, in northern Europe it was one of the Protestant churches (largely Lutheran, some Calvinist) which were by and large specifically national churches. There was no thought in Henry’s mind of detaching the state from religion, in this case specifically Christian religion. There was, however, plenty of thought of detaching himself from the awkward position of having a national church of whom the head was a foreigner, and a foreigner with a state of his own (the Papal States in Italy) and with interests which were distinctly different from those of England. In theory, therefore, the Pope could command the Catholic faithful not to obey the government of England (i.e. at the time largely Henry, as parliament did not then as yet have much effective power) and be obeyed. In fact, the Pope did just that, and was by and large not obeyed.

The situation changed under Henry’s successors. Henry was succeded by his son Edward, who was significantly influenced by advisors who were impressed by Luther and Calvin, and there started to be major changes which “the man in the pew” could see. Duffy’s “The Stripping of the Altars” is a magnificent, if somewhat lengthy and slightly Catholic-biased account of this process. Now there started to be serious unrest, with significant support from Catholic interests outside England, of course at the instigation of the Pope. There started to be significant persecution of those who opposed these changes.

Edward was succeded by Mary, who was Catholic, and sought to return the English Church to obedience to Rome. Now there was unrest in the opposite direction, and significantly more persecution. Mary married Philip of Spain, the premier Catholic monarch, and there was substantial resulting interference in England by foreign Catholic interests. Her sister Elizabeth I succeeded her, and reversed the process. One result was an attempted invasion by Spain at the instigation of the Pope (the Spanish Armada), foiled in part by English seapower and in part by the weather.

The common factor between all these monarchs was, of course, that supporters of whichever was for the time being not the national religion were seen not just as followers of a different faith, but insurrectionists and traitors in the pay of a foreign power (the foreign power in the case of Mary being the German protestant princes). Under Elizabeth, the Act of Uniformity was passed in 1558, imposing significant penalties for non-attendance at Church of England services; the general direction taken by Elizabeth was to have the Church of England steer a middle path between the Catholics and the more liturgically minded Anglicans and the Lutheran, Calvinist and Anabaptist influenced individuals and groups who wanted to have a far more puritan aspect (as had to some extent been seeming the likely movement under Edward). This was felt oppressive by the puritans, some of whom left for the liberal state of the Netherlands. Of course, as history shows, Holland was far too permissive for their taste, resulting in the voyage of the Pilgrim Fathers and the foundation of the Plymouth colony.

It is, of course, ironic when set against the common myth of foundation of the USA that they were fleeing not repression in England, but a liberal state in the Netherlands, and that they did it with the aid of a land grant from England (which stipulated that they do not make their dissenting type of religion that of the colony, which they of course proceeded to do). In addition, although they were not exactly “persona grata” religiously (full toleration of nonconformists would only happen in 1828), the extent of actual persecution was minimal by the time they crossed the Atlantic, although the penalties for non-attendance at church were not formally relaxed until 1662.

James I (formerly James VI of Scotland) followed without too much disturbance, but he was succeeded by his son Charles I, who was a distinct Catholic sympathiser if not actually Catholic (he had married a Catholic). That is not the only reason why the English Civil War broke out, but it is a more serious contributing factor than is commonly accepted, as most histories concentrate on Charles’ fights with parliament and the issue of who was paramount, king or parliament. Among the factors leading to Charles’ attitude was the concept of “divine right of kings”, which had grown up in the Catholic monarchies, which were very autocratic compared with the parliamentary monarchy even pre-Civil War. A Catholic monarch, it seemed, was absolute.

The result was the Interregnum, which lasted for 11 years from 1649, mostly in the form of the Commonwealth (not to be confused with the current British Commonwealth of Nations). During this period, religious radicals had significant sway, the Church was forced into an even more radical mould than during the reign of Edward, and among other things public music and dancing was forbidden and the theatres closed for a time, following the puritan ethos. On the whole, England wasn’t much in favour of this, and on the restoration of the monarchy in 1660, the church was reestablished as well, in pretty much its former configuration.

Over subsequent years, the Church of England became increasingly a broad tent, much as Elizabeth had envisaged, under the requirement to be a church for the nation, the nation being disparate. Nonconformists became progressively less disadvantaged until they were largely the equals of Anglicans; it took rather longer for the animus against Catholics to subside (after all, the Armada had attempted invasion, and a Catholic plot had attempted to blow up parliament and the king). As late as 1780, there were riots in London at the concept of relieving some of the constraints on Catholics, and even in 1829 (the Catholic Emancipation Act) not every restriction vanished – it would take until the closing years of the century for that to be the case. Even then, for me, growing up in a Nonconformist household, there was some suspicion of Catholics even in the 1950s and 60s.

Let me underline a few salient points from this piece of religious history of England. First, whatever else the monarchs (or parliament) did, there had to be a state religion, and that had to be some species of Christianity. This was the case everywhere in Europe, and had been from about the sixth century (earlier in the areas which formed part of the Roman Empire). It was the case even in the religiously very liberal Holland of the 16th century onward. This was a relic from the days of Constantine, who adopted Christianity as the religion of Empire. England was perhaps unusual in that it had a monarch at the head of its church, who would hire and fire bishops (thus avoiding the more or less perennial conflicts between rulers and their national churches which bedeviled a large amount of Europe through the first 1500 years or so after Christianity took root). However, from a dispassionate point of view, this was fairly close to what Constantine had effected. The former non-violent and radical church of the oppressed and marginalised became the church of empire and domination, developed a theory of “just war” and had its symbol, the cross, carried in front of armies from Constantine onwards. Some of those armies had the specific purpose of attacking other religions or other branches of Christianity – this happened in England during the Civil War and on a few occasions after that, but the nadir was no doubt the Crusades, with special mention for the Fourth Crusade (which ended up sacking Constantinople, the centre of the Orthodox Church) and the Albigensian Crusade, which more or less wiped out the Cathars, considered an heretical sect, and with them the tolerant and vibrant culture of Southern France (Languedoc). However, all of the crusades had the overt intention of killing Muslims, and if a few Jews were killed as well on the way (as they usually were), that was by no means contrary to the objectives.

Secondly, as soon as you have a state church, other religions or sects become a threat not just to the religion but also to the state, as thousands of Catholics and Protestants in an England which swung between the two over 100 years or so could testify (or in Northern Europe more generally during the wars of religion). They become not just heretics of unbelievers, they become traitors.

The chief sufferers from this in Europe throughout the fifth to the twentieth century were however the Jews. Although this culminated in the Shoah (or Holocaust) in Nazi controlled Europe between 1939 and 1945, persecution of the Jews was endemic throughout Europe during the whole period. Judaism was, of course, a religion without a home after the Romans sacked the Temple in 70 CE (and particularly so after they banned Jews from Judaea after the Second Jewish rising of 135 CE), but it had been under foreign domination for most of its history even in Palestine, whether Egyptian, Assyrian, Babylonian, Persian, Greek or Roman. Indeed, during the “Babylonian captivity” it subsisted principally in the large proportion of inhabitants of Judah forcibly transported to Babylonia.

Now, I must stress that in my analysis following, I do not in the slightest condone the treatment of the Jews by any of these imperial powers, especially by Christianity. While the Shoah was carried out by a government which was not particularly Christian (arguably it was anti-religious and merely used religion as a tool towards a purely political end), it was the culmination of sixteen centuries of persecution of Jews by Christians within nations which had some form of Christianity as their national religion. Without that history of persecution, it would probably not have occurred. In addition, the vast majority of those actually carrying out the orders were at least nominally Christians.

That said, the way in which Judaism survived as a religion (and the Jews as a people) was to preserve and accentuate their difference from the nations into which they were scattered (or earlier in which they were imprisoned, or which had included them in their empires). It has been a remarkable achievement, against forces of assimilation (sometimes forced assimilation) and coercion, frequently involving massacres, of which the Shoah was merely the largest and near to the last.

This strategy, however, brought on itself the inevitability of Jews being easily distinguishable as “different” from the people around them, and those who are different have long been targets for others. As we have seen above, being of a different religion where there is a national religion brings with it the additional charge of treason, and so it was in the growing nationalism of Europe over that period. That said, it was a charge leveled also by the Romans.

Early Christianity was similarly persecuted by the Romans on exactly the same basis, that they were traitors; they did not admit Caesar as being Lord (as they confessed “Jesus is Lord”). They trod there the same path as had the Jews under the Seleucid Greeks and under the Romans, and initially the Romans found difficulty telling the difference. However, as we know, Christianity flourished and spread despite the persecution and eventually became the religion of Empire – at which point it promptly became the persecutor.

It is deeply unfortunate that Christianity had in its scriptures from the beginning relics of the initial struggles between Christianity as a sect of Judaism and the remainder of Judaism, resulting in, for instance, the “blood libel” in Matthew and the persistent use of “judaeoi” in the Fourth Gospel. It is also unfortunate that it has in the scriptures adopted from Judaism, notably Deuteronomy, Joshua, Judges and Chronicles, the history of the relation of the Israelites (and Judaeans) with people of other religions. Seeing themselves as inheritors of the tradition of Israel, very many of the Christian persecutors have laid into those they regard as heretical, or Jews, or members of other religions with a cry of “smite the Amalekites”.  Sadly, Israel carries within its scripture a history of persecution when Judaism (or at least its forerunner) was a national religion of an independent state.

Now, of course, Israel is once again a nation state with Judaism as its religion, and sadly exhibits much of the same attitude as did their predecessors and their Christian successors; the Palestinians, whether Muslim or Christian, will bear witness to that. But then, Islam, after some promising beginnings giving a somewhat protected status to its predecessor “religions of the book”, now appears to take the same line everywhere where it is the state religion; in relation to its own successors (the Sufis and the Baha’i religion) it has always been the persecutor. Further afield, Buddhism, Hinduism and Confucianism are by no mean innocent either.

My conclusion is that history has proved that national religions are so prone to oppression and atrocity, not to mention the other sins of being in a position of power, that it would be best if none were ever in that position. Although it does seem to me that the Church of England may have reached a position of toleration (after persecuting Catholics and Dissenters for many years) where it is no longer a real threat to dissenting voices, possibly in part due to its control by political forces through Parliament, even there I have misgivings. Should Charles ever actually become King, I note with favour that he intends to style himself “Defender of Faiths” rather than the traditional “Defender of the Faith” (a title given to Henry VIII by the Pope before their disagreement).

What of the history of Judaism, of Huguenots in France, Hussites in Germany, Catholics in England, all vigorously persecuted in part for being potential traitors, among other things? I have to say that I consider them entirely justified in their refusal to conform, but that in a very small measure their persecutors were correct. They had a loyalty greater than loyalty to the state in which they lived could ever be, and that is dangerous to any nation state.

For me, God is king, and the United Kingdom of Great Britain and Northern Ireland must take second place.

But I refuse to kill or oppress in the name of either of them, because Jesus is Lord.