Christians From The United Kingdom

"And who amongst us would exchange the long line of amiable or prudent statesmen in English history, for all those masterful and awe-inspiring geniuses who have imposed themselves on France and Germany in modern times?"

"Since the 17th century England has had a happier fate than most of the countries of continental Europe. In particular she has been spared the most violent cataclysms and the bitterness of civil war."

"Under the whig system, reforms have been overdue on many occasions; yet by the passage of time they have been able to come by a more easy and natural route, and with less accompaniment of counter-evil; and we have at least been spared that common nemesis of revolutions—the generation of irreconcilable hatreds within the state. And while conflict can be mitigated in this way, the world has a chance to grow in reasonableness. So in fact it has happened that the transition to democracy in England was happier, more assured, less violent than in some other countries of the continent."

"It is not clear that continental countries, which have had their revolutions, followed by counter-revolutions, have greatly improved on the English rate of progress, in spite of what they paid in havoc and bloodshed precisely for the sake of speed."

"And when we are told to consider the glories of the French Revolution let us not forget that there is a secret treasure of subtle riches which England enjoys as a result of the continuity of her history. Great changes have occurred in this country while deep below the surface the continuity has been maintained as a living thing. And when a cleavage has been made it has not been a matter of mere indifference that—instead of glorying in the cleavage—we have sent the shuttles backwards and forwards in order to tie up the past with the present again."

"Because many English institutions have century upon century of the past, lying fold upon fold within them—because they preserve somewhat in the present all the previous stages of their being—they possess not merely the kind of romantic colouring which is so dear to the historical novelist, but something like the life of organic creatures; they show therefore greater elasticity in the face of those crises which are beyond prediction than do the paper constructions of yesterday. Such institutions, in their customary acceptance and in the common sentiment that they inspire, provide also the basis for at least a minimum of national unity."

"Because we in England have maintained the threads between past and present, we do not, like some younger states, have to go hunting for our own personalities. We do not have to set about the deliberate manufacture of a national consciousness, or to strain ourselves, like the Irish, in order to create a "nationalism" out of the broken fragments of tradition, out of the ruins of a tragic past. We do not have to go toiling to acquire on a slow hire-purchase system a tradition of our own. Then again—because our history is here and alive, giving meaning to the present, and because from it there emerges an increasing purpose, we know our way somewhat—know what we stand for in the present conflict, and what to have in mind in the leadership or government of an empire. We do not, like the modern Germans, flounder, looking for something to live for, as people without direction—plunging now towards one point of the compass and now to its opposite, hunting for a target anywhere. Above all, because we have kept continuity in spite of great changes, gathering up the past with us as we marched into the future, and waiting at times so that we could all move forward together as a nation, we have not been ravaged and destroyed by a tragic irredeemable cleavage within the state—a Tradition confronted by a Counter-Tradition as in the case of 19th- and 20th-century France."

"Let us praise, not revolution and war, but man's reconciling mind which acts the good fairy over the worst that human wilfulness may have decreed—which begins to play providence upon the past almost as soon as it has happened, redeeming the mistakes, changing evil into good and turning necessity into opportunity. Let us praise man’s reconciling mind—in other words, the wisdom of the whigs, who turned the disasters of our 17th-century Civil War into reflection and experience; and who, precisely because they were lovers of liberty, checked their wantonness and decreed: "This at least shall never happen again"."

"An American writer, studying English nationalism in the age of Cromwell, reminds us of the influence of the Old Testament—the belief that we were God's Chosen People—which still leaves its mark on the character of our national tradition. It may have led us to hypocrisy at times—saddling us with too great a burden of self-righteousness. But, says this writer, at least it has prevented English nationalism from becoming so completely amoral as that of some of the modern pagan forms of state."

"Down to the 20th century the English liberals were affected by the persistence of their alliance with Nonconformity. The churches in their turn, since they were not politically endangered, saw no necessity to lock themselves away in a political die-hard-ism. So the new and the old were allowed to mingle and frontiers were blurred, producing another piece of that English history which, like a weed, grows over the fences, chokes and smothers the boundaries—luxurious and wanton as life itself—to drive the geometers and the heavy logicians to despair. The whigs, and indeed the English in general, were saved from some of the excesses of that secular liberalism which came to prevail on the continent, and which, though never entirely absent here, has not yet been allowed to govern the character of our politics."

"When men parted first from their Christianity and then from their deism, the deification of the state was bound to be achieved in a comparatively short space of time; for no system can pretend to face all weathers when it has been reduced to naked individualism and the mere assertion of individual rights. Men make gods now, not out of wood and stone, which though a waste of time is a comparatively harmless proceeding, but out of their abstract nouns, which are the most treacherous and explosive things in the world."

"When human beings lost the unique place which in Christianity they had held amongst all created things, and became no longer the end and purpose of the created universe, but a mere part of nature, the highest of the animals—a more intricate organization of matter than the beasts of the field, but part and parcel of the same system—then, fallen as they were from the dignity of eternal souls, it was easy to think of them as not (from a terrestrial point of view) ends in themselves, but as means to an end; each of them not a whole, but a part of some higher system, some super-person, whether the Volk or the New Order or the deified State. Once that superpersonality has been brought into existence, then the Rubicon has been crossed; for nothing—nothing at least in the universe of modern rationalism—can prevent the Leviathan from growing until it has swallowed every right of the individual."

"It is a similar case of Christian hang-over that exists in 20th-century England; and if some writers have slipped into the terminology of modern Germans, yet Englishmen in their hearts have never been worshippers of the deified state. Their hold on their "individualism" is stronger than that of the secular liberals of the continent, because it is rooted in tradition and sentiment. The individualism on the one hand, the love of country on the other hand, are less likely to be dangerous when growing in this kind of earth—less likely to devour one another."

"It was said in the middle ages that God uses intermediate agents to make the material world, mere animal life and the human body; but he creates every human soul with His own hands. Human beings, though fallen from the state of innocence, move as gods and bear the image of God; they are not part of the litter of the earth, to be left uncounted like the sands of the sea. Each is a precious jewel, each a separate well of life, each we may say a separate poem; so that, without taking them in the mass, every single one of them has a value incommensurate with anything else in the created universe. In the light of this doctrine, the riches of human personality, the possibilities that lie in human nature and the fulness of the word humanity itself, were fostered and treasured by the teaching of the church. Even if only a shadow of the Christian tradition still hangs across our path, we can hardly surrender to the mythology of the deified state."

"Let us praise as a living thing the continuity of our history, and praise the whigs who taught us that we must nurse this blessing—reconciling continuity with change, discovering mediations between past and present, and showing what can be achieved by man's reconciling mind. Perhaps it is not even the whigs that we should praise, but rather something in our traditions which captured the party at the moment when it seemed ready to drift into unmeasurable waters. Perhaps we owe most in fact to the solid body of Englishmen, who throughout the centuries have resisted the wildest aberrations, determined never for the sake of speculative ends to lose the good they already possessed; anxious not to destroy those virtues in their national life which need long periods of time for their development; but waiting to steal for the whole nation what they could appropriate in the traditions of monarchy, aristocracy, bourgeoisie and church."

"A man who has written a single lyric may outlast the centuries, living on in perpetual youth; but the author of a hundredweight of heavy historical tomes has them piled upon his grave, to hold him securely down."

"Every age likes its historians to place events in a framework that corresponds with contemporary prejudices and answers to contemporary political desires."

"Whatever we may feel about the defects of our own Whig interpretation of history, we have reason to be thankful for its influence on our political tradition; for it was to prove of the greatest moment to us that by the early seventeenth century our antiquarians had formulated our history as a history of liberty."

"I wonder nowadays whether the neglect of military history and war does not have the effect of giving some people an anaemic and unreal idea of the deeper processes of mundane history. Indeed, it is possible that our conventional history-teaching underestimates the part played by war in the development of our civilisation and our economy, as well as in the rise of the modern state. It has been noted that great constitutional concessions were won from English kings who were usually unsuccessful in their foreign policy; and certainly it is not easy to know what would have happened if King John or Charles I or James II had been more fortunate in this field. Ranke thought that the disgrace suffered by the French monarchy in its foreign policy had much to do with the outbreak of the French Revolution."

"It is more clear that two world wars in the twentieth century were largely responsible for the success of Communism over one great part of the globe, and the speeding up of egalitarianism over another great area. I remember feeling shocked when I found Ranke arguing that, in spite of Goethe, German culture and German cultural influence gained their great momentum with the rise of German power and confidence in the nineteenth century. Yet when I reflect on the cultural leadership which the United States and Russia have come to enjoy since the Second World War—and when I compare this with the situation twenty years ago—I am staggered to see how such matters are affected by a mere redistribution of power. The Golden Age of Spain at one time, of Holland at another time, and of France in the age of Louis XIV seem to give support to the same argument."

"It is always difficult to represent the place that power actually holds in the workings of politics and in the processes of history. Some men seem ready to speak as though power did not exist (because in their view it ought not to exist); and if others are emphatic about the reality of its presence they are assumed to be in favour of force, merely because they recognise its operation in the world."

"His little book is full of admirable passages which historians may well read and ponder; but I have a feeling that the impulse to which we owe it was not so much intellectual curiosity about the nature of history and the function of historical writing as it was an emotional revulsion against the deification of Martin Luther and the glorification of "modern progress." Wishing, naturally enough, to exalt a difference of opinion to the level of a philosophical principle, he persuades himself that history, apprehended by a kind of objective "creative act of the historical imagination," can be made to teach eternal truths. I suspect that his "creative act of the historical imagination," although different in emphasis, is not different in kind, from that employed by the whig historians."

"History and the Marxian Method was the outcome of an unconscious compact which Butterfield had made with those of his pupils who were Marxists—a diplomatic attempt to keep them on the rails of orthodox historical study by widening the range of "bourgeois history". It accepted as the "clue" to a great deal of bourgeois thinking the assumption that "in the last analysis ideas...determine the course of history", and it accepted the Marxist allegation that this sort of analysis lay "in the centre of our bourgeois system". It presented Marxism as a valuable ally in the fight against Whiggery and Liberalism."

"He rejected authority in historical thinking, attaching supreme importance to inventiveness, paradox, and interpretative deviance. Personally, he was modest and tolerant, was free of arrogance, and disliked the entrenched prescriptions of the progressive intellect. He felt a deep and irrational regard for rakes whom he much preferred to the "virtuous and stiff-necked". In correspondence much more than in speech he was capable of inimitable flashes of brilliance."

"His lectures gave meaning to the study of the past in a way which transcended the technicalities of research or the pressures of routine learning. Among undergraduates his influence was immense: his work added another dimension to historical study."

"Time and again he pointed to the need to look at the past in its own terms and to grasp the meaning of words and ideas in the context of their own time, to the essentially relativist character of historical interpretation, to the absence of foreknowledge in the historical agent, and to the weight of the unpredictable and contingent."

"He was absolutely right in his insistence that historians must recognize and respect the limitations which the nature of history and the characteristics of historical evidence impose on their endeavours. He was right in drawing attention to the importance of the unforeseen and unforeseeable in history, to the right of every age to be studied for its own sake, to the duty not to confuse a right to arrive at conclusions about people and events with a right to deliver judgements based on some universal principle."

"This failure to recognize the true variety of historical source materials was his chief weakness as an historian. No one can read everything, but everyone should be consciously aware of all that exists waiting to be read. Whenever Butterfield turned to the technical tasks of the professional historian, a theme on which he spoke with firmness and sense, he talked only about letters and dispatches and gave no indication that he knew anything else to exist. History written on that basis cannot help but remain restricted and limited, and no major work of reconsideration, innovation or wider-ranging authority can be thus written except perhaps within the realm of that diplomatic history which Butterfield so rightly regarded as insufficient for a life's work."

"Butterfield was a great enough man, and a good enough historian, to deserve an appraisal that is weighed seriously and not coloured by adulation. And to me the verdict must be that as a practising professional historian, of the kind that he himself valued above the other roles he found himself playing, he failed to produce absolutely great work because professionally he never progressed to a full understanding of the nature, range and problems of historical evidence, and because his faith remained at war with his deeply held convictions concerning the practice of history. Such a verdict, however, must raise to an even greater height his real contributions to the study of history. These consisted, on the one hand, in his fight against cant, his proclamation of honest labour, and his repeated opening up of new territories and themes to be explored. On the other hand—and here lay his outstanding service—they consisted in his daily labour to bring the reality of history and the historical understanding to others."

"The reader with a scientific education is asked to forbear with explanations which might seem an insult to his intelligence. So long as in our education system a state of cold war is maintained between the Sciences and the Humanities, this predicament cannot be avoided. One significant step toward ending this cold war was Professor Herbert Butterfield's Origin Modern Science, first published in 1949. Apart from this work's profundity and excellence per se, I was much impressed by the fact that the Professor of Modern History at Cambridge should venture into mediaeval Science and undertake such a gulf-bridging task. Perhaps the age of specialists is in need of creative trespassers."

"A brilliant young Cambridge historian, Mr. Butterfield, in a recent book called The Whig Interpretation of History, has exposed and denounced this use of history for partisan purposes. As his title indicates, he had chosen for special chastisement that view of history which sees it working out steadily towards political freedom, constitutional government, and the Protestant religion. Why Mr. Butterfield has chosen to flog this particularly dead horse at this particular moment in the post mortem I do not know. For if there has been, and is, a Whig and Protestant view of history, there has been, and is, a not less vicious Tory and Communist and Popish and Atheistic twisting of history; and I refuse, as a Protestant Whig, to have this particular vice attributed solely or chiefly to me. I have not the least intention of bearing the sins of sinners even more sinful than myself. Be that as it may, Mr. Butterfield's essay is useful as a warning against attempts to get the wrong sort of witness from history."

"He hammers away on the importance of his message so incessantly that it loses something of its persuasiveness, and becomes rather a prophetic message for the present than a lesson drawn from a spacious survey of the past."

"Remember, imbeciles and wits, sots and ascetics, fair and foul, young girls with little tender tits, that is written over all. Worn hides that scarcely clothe the soul they are so rotten, old and thin, or firm and soft and warm and full— fellmonger Death gets every skin."

"Then he saw his ghosts glitter with golden hands, the Emperor sliding up and up from his tomb alongside Charles. These things are not obliterate. White gobs spitten for mockery; and I too shall have , written over me."

"He whom we anatomized ‘whose words we gathered as pleasant flowers and thought on his wit and how neatly he described things’ speaks to us, hatching marrow, broody all night over the bones of a deadman."

"All you can usually say about a poem or a picture is, 'Look at it, listen to it.' Whether you listen to a piece of music or a poem, or look at a picture or a jug or a piece of sculpture, what matters about it is not what it has in common with others of its kind, but what is singularly its own.""

"Never explain- your reader is as smart as you. Your reader is not just any reader, but is the rare one with ears in his head."

"Compose aloud: poetry is a sound."

"There are the Alps. What is there to say about them? They don't make sense. Fatal glaciers, crags cranks climb, jumbled boulder and weed, pasture and boulder, scree, et l'on entend, maybe, le refrain joyeux et leger. Who knows what the ice will have scraped on the rock it is smoothing?There they are, you will have to go a long way round if you want to avoid them. It takes some getting used to. There are the Alps, fools! Sit down and wait for them to crumble!"

"Who says it's poetry, anyhow? My ten year old can do it and rhyme. Mr Hines says so, and he's a schoolteacher, he ought to know. Go and find work"

"Poetry? It's a hobby. I run model trains. Mr Shaw there breeds pigeons. It's not work. You don't sweat. Nobody pays for it. You could advertise soap."

"The sea has no renewal, no forgetting, no variety of death, is silent with the silence of a single note."

"Mine was a threeplank bed whereon I lay and cursed the weary sun. They took away the prison clothes and on the frosty nights I froze. I had a Bible where I read that Jesus came to raise the dead— I kept myself from going mad by singing an old bawdy ballad and birds sang on my windowsill and tortured me till I was ill"

"I am sure that a definite limit exists to the degree of equality which is desirable. We do not want complete equality of incomes, since extra responsibility and exceptional talent require and deserve a differential reward. We are not hostile, as our opponents sometimes foolishly suggest, to 'detached residences in Bournemouth where some elderly woman has obviously more than a thousand a year'. I do not myself want to see all private education disappear; nor the Prime Minister denied an official car, as in one Scandinavian country; nor the Queen riding a bicycle; nor the House of Lords instantly abolished; nor the manufacture of Rolls-Royces banned; nor the Brigade of Guards, nor Oxford and Cambridge, nor Boodle's nor (more doubtfully) the Royal Yacht Squadron, nor even, on a rather lower level, the Milroy Room, lose their present distinctive character; nor anything so dull and colourless as this."

"We believe that the developing crisis in the capitalist system, by which we mean both economic stagnation, and the social and political conflicts to which it gives rise, makes it possible to think in terms of developing a sizeable and serious revolutionary socialist party in a way that was not possible 20 or even 10 years ago."

"We conceive the function of Tribune to be the expression in popular form, and to as large a public as possible, of the views of the Left and Marxist wing of social democracy in this country. Its policy must be that of those who believe that the present leadership of the Labour Party is not sufficiently Socialist."

"Unless the Arab states give Israel formal recognition, within secure, recognised and mutually agreed boundaries, as a permanent feature of the geography and politics of the Middle East. But if Israel is to obtain this recognition, she must, in a settlement, put an end to the territorial occupation which she has maintained since the war of 1967; the nine members of the European Community have declared that this is an essential element in a settlement. On behalf of the British Government I underline that need today."

"I do not believe there is a long-term future for the privately rented sector in its present form."

"[T]o withdraw now would create in this country a mood of poor man's inchoate chauvinism, reviving old dreams of Empire and special relationships that have had such disastrous effects on British policy-making since 1945."

"For the next few years times will not be normal. Perhaps people have used the words 'economic crisis' too often in the past. They have shouted 'wolf, wolf' when the animal was more akin to a rather disagreeable Yorkshire terrier. But not now. The crisis that faces us is infinitely more serious than any of the crises we have faced over the past 20 years...With its usual spirit of patriotism and its tradition of service to the community's needs, it is coming to realize that, for the time being at least, the party is over...We are not calling for a headlong retreat. But we are calling for a standstill."