More hypocrisy from the Tory party. This week, the Archbishop of Canterbury, Justin Welby, gave a long speech attacking Universal Credit and zero hours contracts. He described the ‘gig’ economy the Blairites and the Tories have created, in which workers in insecure jobs are only called in if their bosses decide there’s work for them to do, and go without pay if there isn’t, the ‘return of an ancient evil’.
He made the speech after Labour had outlined its commitment to empowering workers, which included a comprehensive attack on the gig economy. Zero hours contracts will be banned, and employment benefits like sick pay and maternity leave will be extended to cover part-time workers. The party also pledged to end the ruse in which many firms seek to dodge their obligation to provide their workers with proper rights and benefits by making them officially self-employed.
The Archbishop mentioned Labour’s John McDonnell in his speech, who in turn praised the Archbishop. McDonnell said
“The Archbishop of Canterbury has set out a bold vision for a different society, one without the evils of the gig economy, the exploitation of workers and tax dodging of the multinationals.
“I welcome his speech, and the growing movement against the failures of austerity and neoliberalism. Labour will end zero hours contracts, clamp down on the tax avoiders, and ensure everyone has access to sick pay, parental leave and protections at work.”
The Tories, however, immediately went berserk, and showed their own hypocrisy when it comes to supporting the political intervention of religious leaders. They were more than happy when the former Chief Rabbi Jonathan Sacks claimed that Corbyn and the Labour party were anti-Semitic. However, they were outraged that the Archbishop had dared to criticize the wonderful Thatcherite capitalism they’d created.
The Tory MP, Ben Bradley, tweeted
‘Not clear to me when or how it can possibly be appropriate for the Archbishop of Canterbury to be appearing at TUC conference or parroting Labour policy.’
He added: ‘There are a diversity of views as to what is best for the economy, but [he] only seems interested in presenting John McDonnell’s point of view.’
Simon Maginn tweeted his response
Rabbi Sacks: “Jeremy Corbyn is an antisemite.”
Tories: “Listen to the holy gentleman.”
Archbishop of Canterbury: “Tories have increased poverty.”
Tories: ‘Must keep religion out of politics.”
Mike in his article notes that Archbishop Welby was unapologetic, and observed that ‘The Bible is political from one end to the other’.
Mike concludes
His intervention is to be welcomed.
The Church of England is often seen as a haven for Conservatives and it will be interesting to see what happens to those Tories’ attitudes, considering this new direction from the pulpit.
See: https://voxpoliticalonline.com/2018/09/13/tory-hypocrisy-over-archbishops-intervention-in-employment-politics/
This has been going on for decades. The Anglican Church has been described as ‘the Tory party at prayer’, and the Tory party itself was set up back in the 17th century by supporters of the aristocracy and established church against the more liberal Whigs.
However, the Church has also contained passionate reformers working against social evils. Archbishop Temple in his book, Christianity and the Social Order, published in 1942, pointed to reformers like William Wilberforce and the others in the ‘Clapham Sect’, who campaigned against slavery; John Howard and Elizabeth Fry and prison reform; and F.D. Maurice and the Christian Socialists in the 19th century. These latter wished to see businesses transformed into co-operatives, which would share their profits with their workers. This strand of Anglican social activism continued into the 20th century, and in 1924 the Anglican church held a conference to examine the question of how the Church should tackle the poverty and injustices of the age. Temple also pointed to the example of the pre-Reformation Church in attacking some of the economic and social abuses of the times, and particular Protestant Christian leaders and ministers, like John Wesley, after the Reformation.
He also quotes the Hebrew prophets of the Old Testament to show how property rights, while certainly existing and respected in ancient Israel, were also limited and intended to ensure that each family had their own portion of land and that great estates held by single individuals, did not develop. He writes
In the days of the Kings we find prophets denouncing such accumulations; so for example Isaiah exclaims: “Woe unto them that join house to house, that lay field to field, till there be no room, and yet be made to dwell alone in the midst of the land.” (Isaiah v.*8); and Michah: “Woe to them that devise iniquity and work evil upon their beds! When the morning is light, they practice it, because it is in the power of their hand. And they covet fields and seize them; and houses, and take them away; and they oppress a man and his house, even a man and his heritage” (Micah ii, 1, 2). And the evil here was not primarily economic, though that may have been involved. The evil was the denial of what Tertullian (c.160-230) would call ‘fellowship in property’ – which seemed to him the natural result of unity in mind and spirit. (p. 38).
The first chapter of the book, ‘What Right has the Church to Interfere?’, gives the reasons Temple believes that the Church indeed possesses such a right. It’s too long to list all of them, but one of them is that the economic structure of society is immensely influential on the formation of its citizens’ morals. Temple writes
It is recognized on all hands that the economic system is an educative influence, for good or ill, of immense potency. Marshall, the prince of orthodox economists of the last generation, ranks it with the religion of a country as the most formative influence in the moulding of a people’s character. If so, then assuredly the Church must be concerned with it. For a primary concern of the Church is to develop in men a Christian character. When it finds by its side an educative influence so powerful it is bound to ask whether than influence is one tending to develop Christian character, and if the answer is partly or wholly negative the Chu5rch must do its utmost to secure a change in the economic system to that it may find in that system an ally and not an enemy. How far this is the situation in our country to-day we shall consider later. At present it is enough to say that the Church cannot, without betraying its own trust, omit criticism of the economic order, or fail to urge such action as may be prompted by that criticism. (P. 22)
Temple was also very much aware how some politicians resented the Church speaking out on political issues. For example, Queen Victoria’s first Prime Minister, Lord Melbourne, is supposed to have said after hearing an Evangelical preacher that ‘if religion was going to interfere with the affairs of private life, things were come to a pretty pass’. Temple added
(L)ater prime ministers have felt and said the same about the interference of religion with the affairs of public life; but the interference steadily increases and will increase. (P. 15).
And the friction between the Tory party and the Anglican and other churches has been going on ever since Thatcher set foot in 10 Downing Street. She got very annoyed when the-then Archbishop, Robert Runcie, issued a report detailing the immense poverty that had been produced by her policies. Norman Tebbitt, her attack dog, made comments casting aspersions on the good clergyman’s sexuality, on the grounds that he had a sing-song voice and the slightly camp manner of many churchmen. He was soon showed to be very wrong, as Runcie had been an army chaplain, whose ferocity in battle had earned him the nickname ‘Killer Runcie’. A friend of mine remarked about him that the really hard men don’t show it.
The Church has gone on issuing reports and holding inquiries into poverty in Britain, and other social issues. And the Tory response has always been the same: to attack and criticize the Church’s interference. There have been comments of the kind that the clergy should stick to preaching the Gospel, and then they might have larger congregations.
But if Thatcher and the Tories didn’t feel that the Church had any right to interfere in politics, they definitely believed that they had the right to interfere in the church’s ministry and pastoral theology. And that this right was absolutely God-given. When Thatcher was on the steps of Number 10, she started quoted St. Francis of Assisi’s famous prayer, ‘Where there is darkness, let us bring light’ etc. She also took it upon herself to lecture the ministers of the church on the correct interpretation of scripture. I can remember her speaking to a conference of the Church of Scotland, in which she explained to the assembled ministers and faithful her own view of charity and the welfare state, based on St. Paul’s words, ‘If a man does not work, he shall not eat’. Needless to say, the guid ministers were not impressed, and showed it in the massed ranks of stony faces.
Temple was absolutely right in stating that Christians had a duty to examine and criticize the economic structure of society as the major force affecting people’s morals and character. But Thatcherism goes far beyond this. I’ve read pieces that have stated that Thatcher’s whole outlook was based on her peculiar right-wing religious ideas. Thatcherism isn’t simply an economic system. It’s a political theology. Thatcher was strongly influence by Keith Joseph, who was Jewish. It’s why she prattled about ‘Judeo-Christian values’ rather than just Christian values. I have no doubt that the Jewish readers of this blog will have their own views about proper Jewish morality, and that these may be very different from Joseph and Thatcher’s interpretation.
Thus in Thatcherism the free market is absolutely virtuous, and any interference in its operation is an attack on a divinely sanctioned system. But from the standpoint of a left-wing interpretation of Christianity, Thatcherite theology is like its economics, profoundly wrong, bogus and harmful. And her celebration of the free market turns it into an idol, an object of false religious worship.
More and more Christians both here and in America are turning against this idol, just as left-wing Jews are turning against right-wing politics as incompatible with the liberal politics of traditional Judaism. The Church has every right and, indeed, a duty as a moral body concerned with people’s spiritual welfare, to attack Thatcherism and its destructive legacy.
I’m very much aware that we now live in a post-Christian society, where only a minority attend Church and most people profess to have no religious beliefs. Just as there are also sizable non-Christian communities, such as Jews, Muslims, Hindus, Buddhists and the various neo-Pagan groups, who also have every right to make their voices heard politically. Temple also advances other reasons why the Church should speak out on more rational, non-religious grounds, such as morality and common human sympathy for the victims of suffering. I hope, however, that regardless their religious views, people will support Welby on the issues of employment rights as an entirely justified attack on an iniquitous situation, which desperately needs to be corrected.
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