By P. Coupland
Some of the most an important facets of Britain's contemporary heritage is the nation's ambivalent courting to the remainder of Europe and the method of eu Integration. Britain has been divided from Europe through centuries of spiritual clash. This publication unearths a tremendous point of this zone of political tradition and its effect on overseas coverage. It examines the centrality of non secular identities to the ambivalent attitudes of Britons towards their nation's position among continental Europe and the yankee superpower.
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Additional info for Britannia, Europa and Christendom: British Christians and European Integration
It would have substantial powers over tariffs, currency, migration, communications and similar matters. 30 Clerical thinking on the future of international relations also took on a distinctively federalist flavour at this time. While Christians saw the nation as a providential community, they also understood nations as primarily cultural rather than political entities. Consequently, there was no automatic right for a nation to constitute itself as a state and neither was absolute sovereignty a necessary basis for international organisation.
This united Europe would play its part in the League of Nations which would be ‘a forum for international discussion; … the focus of the moral judgement of the civilized world’. ‘But’, the archbishop stressed, ‘Europe is a separate and special problem, for which a separate and special solution must be found’. In this way a united federal Europe would grow organically, rather than being imposed by treaty before the cultural and political conditions for its existence pertained. One recurrent problem of interpreting peace aims proposals for the future of Europe is whether they are intended for us or them, however, by his stress on the necessity for Britain to fight the temptation ‘once more to withdraw from Europe and leave the small nations to their fate’132 Temple left no doubt that he saw Britain as integral to the future of the continent.
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?