ts eliot christianity and culture

If this is true[9] it points us toward the possibility of another mistaken extreme: that of state domination of the church, even if the domination is “friendly” or “good natured.” Such seems, on Eliot’s own reading, to have been the case with Anglicanism. “The Liberal notion that religion was a matter of private belief and of conduct in private life, and that there is no reason why Christians should not be able to accommodate themselves to any world which treats them good-naturedly, is becoming less and less tenable” (CC, 17). This book deserves to be made into a hardcover edition and sold along side "Mere Christianity" it just that well done! Its inherent purpose is to liberate individuals from constraints of tradition, social structure, and cultural context. Your donation to the Institute in support of The Imaginative Conservative is tax deductible to the extent allowed by law. This is so because of the creative friction between regional ways of life coexisting within a more comprehensive common culture. Educational institutions would not parrot religious dogma.

So while Anglicanism allows for a deep understanding of the human condition, the Public elementary school is a fierce and blunt weapon of the secularists against Christian culture, for which there is no defence. Such convictions are at root religious, according to Eliot, even as they suffuse political philosophy and artistic pursuits. A state within a Christian society is one in which those who govern, whatever their particular religious beliefs and personal preferences, are confined “by the temper and traditions of the people which they rule, to a Christian framework within which to realize their ambitions and advance the prosperity and prestige of their country. Towns, cities, regions, nations, and even trans-national regions (such as Europe) all have cultures of varying levels and complexities.

This is particularly upsetting when places like Berkeley have gay "coming out parties" in the public school for elementary school students. Too much account may even be taken of the relative numbers of the membership of the uniting bodies: for a main culture will remain a main culture, and a sub-culture will remain a sub-culture, even if the latter attracts more adherents than the former (CC, 154–55).A society’s main religious culture is the one most in touch with the higher elements of the culture in general.

Eliot quotes Alfred North Whitehead:A diversification among human communities is essential for the provision of the incentive and material for the Odyssey of the human spirit. Also, comments containing web links or block quotations are unlikely to be approved.

However, the Liberal secularists have a very powerful instrument in the remaking of society, and that is the public school. But it means that the assumptions and framework of beliefs and practices making up public, social, and even private life are suffused with Christian symbols.In Eliot’s understanding, there are three elements of a Christian society. Lewis and Dorothy Sayers, would have had to become Catholic to remain intellectually honest and orthodox.

Eliot points out that culture can be understood in three aspects— individual, group, and society. Further, the State even budgets money for counselers and librarians, who are bound by oath and contract to follow secularist mandates. (CC, 22–23)That to which the statesman must conform is not merely a Christian dogma or ideology but a way of life consistent with Christian principles and goals. What, then, is the best religious ordering for the sake of culture? The result is that, while religion and culture remain “aspects of one unity” they also are “two different and contrasted things” which may even come into conflict (CC, 142–43).It is not surprising, then, that Eliot applies his call for diversity to the religious sphere. What you do derive from it is profound. But there is a further danger, from our point of view, in schemes of reunion which attempt to remove the difficulties, and protect the self-assertiveness, of everybody. For our purposes here I pass over the obvious response: that even a passing knowledge of Gallicanism, the French doctrine whereby the king asserted control over the Catholic Church in his realm, and the growth of the ecclesiastical jurisdiction in medieval Europe would disprove such assertions. Like. [7] Harold Berman has argued that the rise of respect for the individual person and his or her rights is intimately bound up with the existence of a multiplicity of jurisdictions—ecclesiastical, royal, baronial, merchant, and so on—which provided competition and friction among authorities.

This Eliot rejects as impossible, as he rejects the invitation to specify concrete reforms to current social structures that might make them less hostile toward Christian conduct. Men require of their neighbours something sufficiently akin to be understood, something sufficiently different to provoke attention, and something great enough to command admiration. Here Eliot sketches a view of apprenticeship, much akin to that of British philosopher Michael Oakeshott, as essential to the continuation of any vital way of life:The apprentice (ideally, at least) did not merely serve his master, and did not merely learn from him as one would learn at a technical school—he became assimilated into a way of life which went with that particular trade or craft; and perhaps the lost secret of the craft is this, that not merely a skill but an entire way of life was transmitted.

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