The English church scene differed greatly from the U.S. in the 1980s, when my family and I lived there and worked with a small congregation near Wigan. (See my previous post.) It still does, starting with the fact of the state-supported Church of England. Entire books have been written describing the British religious situation, far too much to summarize here. But a few constants remain from the 1980s, including:
- About 5 to 10 percent of adults attended church each week, most of them over 50 years old. That’s still the general situation, both in Britain and in Western Europe, although we can see some pockets of growth among younger adults.
- While the cultural remnant of Christianity is very visible in everything from place names to historic buildings to the role and public pageantry of the Anglican Church, its day-to-day impact is minimal. By 1980, the UK and Western Europe were deemed “post-Christian.”
- The Pentecostal-charismatic groups and congregations have made a strong impact, partly due to the lively worship, partly due to the sense of renewal, partly due to immigration. House churches mushroomed, and the charismatic movement was felt in virtually every church group, including Anglican and Catholic.
- Immigration also changed the country’s general religious makeup. By 1985 more Muslims than Methodists lived in England.
- No Christian group could be pegged to a particular political philosophy or party, at least not accurately. Even the institutional Church of England had already turned from being “the Tory Party at prayer” to being a frequent critic of political Conservativism.
Terry Wynn and I met in 1983, thanks to a mutual friend, and we’ve been friends ever since. He worked in the shipbuilding industry, but by the time we got acquainted he was a leader in the Labour Party and could reckon national party leaders among his friends. (He caught me off guard one day when he casually referred to Neil–as in Neill Kinnock, the Labour Party leader.) He was later elected as the Member of the European Parliament for our region, serving there for 17 years until he retired in 2006.
He and his wife, Doris, are also dedicated Christians, members of the Methodist Church. Terry, who came to faith as a young man, is a licensed lay preacher. So of course we talked a lot about religion and politics. (We talked about rugby league too, since like any self-respecting Wiganer, Terry loves that game.)
So last week, as I thought about our time in England, I sent him an email, asking him to reflect on politics and faith, looking back to when we lived there, back when Margaret Thatcher was in office. Had his views had changed with the times?
I already knew that Terry’s starting assumption is that people of faith can’t check their beliefs at the door when they enter the public square. No matter where they work or what they do, Christians can’t–and shouldn’t–stop thinking like Christians, including the political arena. He uses the word “integrity” a lot, which he knows is a rare thing in the political scrum.
With Terry, it’s not a matter of forming Christian political parties or assuming Christianity should somehow be favored in a diverse society, much less forcing nominally “Christian” policies on an unwilling or uninformed electorate. Instead, it’s a matter of individuals aiming to live out their faith–from examining their own motivations for being involved, to supporting particular policies, to treating other people as they would be treated, including their political opponents.
So far, so good. But consider this: When Terry wrote and self-published his first book about the relationship between faith and politics, he called it Onward Christian Socialist (1995). He wrote a follow-up book 11 years later, Where Are the Prophets?
Terry knows that many Christians on both sides of the Atlantic–especially in the U.S.–will choke on the S-word: socialist. Can “Christian” and “socialist” co-exist? He thinks so. Strongly.
He’s not alone. When the British Labour movement took root in the early 20th century, it grew fast and strong among working-class Christians in “nonconformist” churches, Baptists and Methodists and others. They were concerned about poor people who were stranded in a rigid economic and class system (often represented by the Church of England), about human dignity and human rights–and they found support in the Bible. Even as atheists and agnostics swelled the party’s ranks (many of them disenchanted with Communism) and sometimes dominated it, Labour retained its strong Christian base.
Terry knows the history, but he’s more concerned with the theology. Democratic socialism is a political outworking of a Christian point of view, he believes. The words “Christian” and “socialist” are inextricably linked for Terry. (He might say they’re joined at the hip.)
“My political beliefs are firmly rooted in the concepts of equality, fraternity and liberty and I could never agree to support the policies of a Thatcherite Government that has wreaked havoc on the weakest of our society,” he wrote in Onward Christian Socialist. “My politics and faith are inseparable: for me socialism and Christianity go hand in hand, from Christ’s teachings to the Apostles’ distribution of wealth where they gave ‘to each one according to his need’ (Acts 4:35).”
Food for thought. Something to chew on. Maybe even fodder for discussion.
More to come in Terry’s own words. Next post.