By P. Coupland
Probably the most the most important elements of Britain's contemporary background is the nation's ambivalent dating to the remainder of Europe and the method of ecu Integration. Britain has been divided from Europe via centuries of non secular clash. This ebook unearths a massive point of this quarter of political tradition and its effect on international coverage. It examines the centrality of spiritual identities to the ambivalent attitudes of Britons towards their nation's position among continental Europe and the yank superpower.
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Extra resources for Britannia, Europa and Christendom: British Christians and European Integration
This terminology also points to a rhetorical structure which was particularly strong in a proudly empiricist British political culture, in which ‘realism’ connoted ‘commonsense’ and suggested political viability whereas ‘idealism’ indicated head-in-the-clouds theorising and promised marginality. For a number of reasons it might be assumed that Christians would appear towards the more fanciful end of the idealist side of the spectrum. Had they not been at the head of the pacifist response to the crises of the interbellum period, which often took naïve optimism to extremes?
59 As is discussed below, proposals for the post-war settlement from the anti-Nazi resistance envisaged a future for Germany as part of a European federation. In the years that followed Bell’s support for this solution to the ‘problem of Germany’ was stalwart and he increasingly ignored any scruples about speaking on the political and economic details of such a settlement. 60 Undoubtedly this public advocacy for federalism on the chief popular mass medium of the day – subverting the BBC’s usual proscription of radical political topics – was influential.
90 However, the key influence was the Chatham House Circle and most specifically Arnold Toynbee. 91 He also submitted the drafts of his own writing, including his major peace aims statement The Church and the New Order, to detailed critique by Toynbee and others of the RIIA circle. 94 This student–mentor relationship also reflected a more general principle of Christian thinking on the correct relationship between Church and State. This tended to stress that while the former was to be the ultimate judge of the morality of the actions of the State and the ends it pursued, the latter was responsible for the formulation of policy and its execution or, as Paton put it, ‘[i]t is the Church’s task to say we believe that this and this must be done.