A Matter of Debate – “Who Would Jesus Shoot?”

First off, sorry for a recent bout of inactivity on this blog.  Hopefully there’ll now be quite a few new posts in the next few weeks.   For now, just to draw your attention to an interesting debate that took place last year, related to many of my regular themes….

A Matter of Debate – “Who Would Jesus Shoot?”

Alarmingly, if you Google up that phrase “Who would Jesus shoot?” you’ll find a lot of people – mostly American – who seem to think Jesus would be happy with shooting people. Particularly, of course, in the context of warfare. That’s why the phrase was chosen as the title of a debate in the autumn of 2014 between Canadian Mennonite theologian Tom Yoder-Neufeld and the Oxford Regius Professor of Moral and Pastoral Theology Nigel Biggar. Tom is of course a pacifist; Biggar has written books defending ‘Just War’ theory and regularly lectures on it.

To hear the debate – sorry there doesn’t seem to be video available – go to this link;

https://soundcloud.com/bloomsbury-1/who-would-jesus-shoot

Tom and Nigel approach the issue in quite different ways. That in itself says something. In conventional understanding I’m not sure there was a winner; but I understand that Nigel was admitting he’d need to rethink some of his positions. Anyway, have a listen and let me know what you think….

While Tom was in the UK for several weeks he spoke all over the country including one session for the Cheshire/Greater Manchester Anabaptist Group, where he did a session based on Ephesians, on which he has written a rather good commentary.

The Starting Point

Anabaptists and their Christendom opponents agree, of course, that being a Christian is very important.  It is, after all, no less than your choice whether you are going to live according to the ultimate truth of God’s world as it is – particularly the bit about it being God’s world – or whether you are going to choose, as far as is possible, to live against and in opposition to that ultimate reality.  The choice against God, as John 3; 19-21 points out, is a choice of terrible darkness.  It is far more important than a choice to join the Scouts, a football club, a chess club or a model railway club.

However, and here Anabaptism arguably takes a different view, it is very much part of the message itself that this choice is to be voluntary, a choice ‘in spirit and truth’.  In the context of this choice, the kind of coercive power and influence the state can exercise is wildly inappropriate, as are the kind of temptations and blandishments the state can offer.  Indeed, even when the state is not being exceedingly uncharitably coercive, its involvement can confuse issues; one of the worst ways this happens is when people assume that merely by being born in a ‘Christian country’ they are automatically Christian.  Another way is when the involvement of state with church leads to unChristian activities such as war and persecution, and narrow nationalism instead of the inherent internationalism of our faith.

So the position of the church in the state needs to preserve the voluntariness, and also, it should be said, to glorify God by having it clear than any power and influence is God’s power rather than the kind of power the state has.  Therefore, despite the enormous difference in importance involved, the appropriate position of church in state is to be like the voluntary/hobby organisations mentioned above – Scouts, football and other sports clubs, chess or model railway clubs.

With such clubs, joining is voluntary and they have to attract members by what they offer, not by government coercion or by favoured status in the state.  And leaving is also free; if you choose to leave the model railway club you don’t also have to plan to leave the country to avoid being imprisoned or worse.  Being thrown out – not the Inquisition threatening burning at the stake, but simply “Look mate, if you really won’t keep the rules you can’t be in the club any longer”.   You carry on living in the community, perhaps with slight embarrassment , and you can join other clubs, or even found your own alternative to the original club if enough people are interested.   It should be the same with churches; and thank God it mostly is, these days, but there are too many churches still hanging on to some remnants of a past when many churches did expect a more favoured or even totalitarian position.

It won’t be simply like the hobby clubs.  One major difference is to do with the importance and the distinction of religion.  The various sports and hobbies are not necessarily mutually exclusive – apart from the issue of just not having enough time and/or money for all of them, of course!  There is no ethical or philosophical inconsistency in going to Scouts on Friday night, playing soccer on Saturday, rugby on Sunday, model railway club Monday night, and racing in a stock car on Tuesday night, and so on.  There ARE some ethical and philosophical problems about being Muslim on Friday, Jewish on Saturday, Christian on Sunday, and Hindu during the week.

Another distinction is that there are going to be discussions, even arguments, with people who disagree with us.  And it is a major point about voluntariness that we do that in a loving spirit.  Read I Peter for some guidance about this.  We do have to recognise how important our message is.

A contributor to the forum conversation which inspired this post noted the sometimes oppressive conformity seen among ‘sectarians’ assorted – and I can get a bit fed up myself with Amish arguments about hairstyle or how many straps you’re allowed on your suspenders (in UK, ‘braces’ for trousers, belts being forbidden in many Amish groups as not ‘plain’).  It’s a real problem, though at least these things are not enforced on people outside the community; and, like it or not, any voluntary organisation is human and can get things wrong.  But think in terms of the ‘starting point’.  It may sound a bit trivial at first, but consider three situations involving conformity that a young teenager might face.

Friday night, he enthusiastically puts on his Scout uniform to go to the meeting.  Saturday morning, he enthusiastically puts on his football club’s shirt, and for purposes of this illustration, it doesn’t matter a lot whether that’s a Premier League club he’s going to support, or a junior league club where he is a player himself.  On Monday morning, he puts on his school tie – and you’ll notice I left out the word ‘enthusiastically’….

OK, the ‘free church’ may not always quite live up to its ideal that any conformity should be willingly chosen fellowship/togetherness; but it should never be the kind of compulsion involved in the school uniform, let alone the kind of compulsion seen in the Nazi Party or Hitler Youth.  And this is what I’m getting at with that title ‘the starting point’.   As things now stand we have two broad groups of Christians in the world with two ‘starting points’.  The Anabaptists and other “free church/believer’s church” groups start from that voluntariness, that reliance on God’s power rather than the world’s power, the refusal to coerce.  Others are at the end of a long history of having long ago been ‘Christendomite’ in attitude and though they are no longer the totalitarians they used to be, they still start from the idea that Christianity should somehow be privileged and special, that England is still a ‘Christian country’.   And so they often still think in terms of “We must have laws against gay marriages” and so on, which amount to pushing Christian ideas and practices INvoluntarily on our fellow citizens.  And that is beginning to have all kinds of negative effects….

So what I’m saying is that in facing the world and interacting with it, we are better starting from that ‘like a voluntary club’ position, than from the compromised rags of the old ‘Christendom position; both on grounds of it being closer to what God commands in the Bible, and on grounds of practicality and effectiveness.  It’s also quite likely that in the near future much of what’s left of ‘Christendom’ will be dismantled whether we like it or not.  And I think the world will be more impressed and better served by churches which honestly admit the mistake of Christendom and go willingly, preferably before they are forced to, than by churches which only go reluctantly and hang on grimly to what’s left of their former influence, and carry on afterwards being rebellious troublemakers about their position.

There is another issue.  The importance of our message in the world, not just in the afterlife, does raise questions about how far we can or should be involved in the world’s affairs, even if not in an actually coercive way.  Can we enter politics?  Can we seek to influence government policies?

I’ll hopefully be dealing with that kind of issues in future; but what I want to say for now is “Here’s the starting point.  We are a ‘kingdom not of this world’, a body which must in human terms be voluntary.  How far we may go from that starting point, I am not sure either – but at least it will hopefully be in the right direction.  We should also consider that things are different in a modern democracy; in most of the past, Christians will have had little opportunity at power in the world, but in democracy we do have the vote and other privilege as citizens.  How may we use that?  However it is, we must start our thoughts from the right place, the voluntary nature of the Church.

Rethinking Ecumenism

It was a good sermon from a guy who is a hospital chaplain, based on Acts 15.  That’s the episode now rather grandly known as the ‘Council of Jerusalem’ though it can’t in reality have been much like the later Nicaea or Vatican II; in this council the mostly Jewish early Christians tried to work out how to accommodate an influx of Gentile Christians, and decide how much Jewish customs they needed to impose on these new recruits – circumcision, kosher diet, and so forth.  I’ll leave you to read the details of the ‘Council’ for yourselves, I want to focus on the principles the preacher drew from the passage and consider their implications for the ecumenical/church unity project.

One principle was “Talk about it”.  Now I recall the ecumenism of the 1960s when everyone was really keen to resolve the differences between Christians by discussing them; but that doesn’t seem to happen much now.  Rather, we seem to have decided that where we differ, we won’t talk about it, just each denomination carry on as before and, well, just not discuss differences.  Now of course in a lot of cases the differences really don’t matter all that much and the churches can just carry on with their different customs; but the trouble is that this silence is also meaning that the important differences don’t get discussed – and one very important one in particular, the relationship of the Church to the world or the ‘Christian country’ issue.  

This issue is particularly important just now because of the difficulties the world is having with Islam.  It really matters, at a life and death/possibility of warfare level, whether Christianity is a religion which expects the kind of dominance in the state that Islam aspires to, with Sharia law to be imposed on all, or some lesser kind of privilege or favour in the state compared to other religions/faiths, or perhaps Christianity doesn’t work that way at all but the NT teaches us some other way to relate to the world around us….  We need to be talking about it, and in talking about it, other ideas from that sermon seem relevant.

Two of the points were actually almost the same thing from different angles – “Stick to basics/essentials” and “No ‘Jesus AND… some other thing’ such as the circumcision and kosher food issues of the original council”. 

The case for ‘Jesus AND circumcision’ or ‘Jesus AND kosher diet’ was plausible in a faith which had grown out of Jewish roots and Old Testament promises, but the apostles and church were able to see that these things were no longer essential in the new covenant.  It might be thought that as Israel not so much had a state church as was a state church, there would be a plausible case for the ‘Christian country’ too.  But interestingly that doesn’t seem to have been considered in the early church.  Partly because the issue wouldn’t arise anyway while the church was only just starting, but more importantly because Jesus had ruled it out.  The Church knew of his trial before Pilate and the implications of his declaration that his kingdom was not of this world, and of his rejection of the sword because those who take it up perish by it, and so on.  They knew they were trying to set up a different kind of kingdom to either the Roman Empire or the old ethnic Jewish kingdom, a kingdom of those who heard and followed Jesus rather than those who were forced by worldly power, those spiritually re-born rather than just born once. 

In line with that they positively set up, and taught as the ideal, a church which was not connected to particular nations, but was itself God’s holy nation throughout the earth, not confused with the surrounding society but called out from it as a witness to God’s ways.  In the context of that kind of thinking, ‘Jesus AND Christian states’ is really impossible, not just non-essential.

“Don’t make things difficult” was another principle our preacher highlighted.  The idea of ‘Christian countries’ makes things difficult for ecumenism and also in many other directions – indeed the other things it makes difficult are a difficulty for ecumenism too, as in how much are you willing to be united with churches that make things difficult for both non-Christians and for other Christians?

As a fairly simple example – obviously I want to be united with my fellow-Christians who are Anglicans, and informally I very much am, in fact.  Not only in religious terms either, a couple of months ago I was showing off one of my model railways at a ‘Model Railway Extravaganza’ at a local parish church, letting the visitors to the show actually drive my trains.  Again, the Baptist church I go to is currently involved with several other local churches, including the Anglicans, in setting up a ‘community café’ in the local high street.  But while the Anglican church is deeply constitutionally entangled with the state, and the head of state is its earthly ‘supreme governor’ and so on, formal union is going to be a bit difficult – union with my fellow Christians, fine; union with England as a supposed ‘Christian country’ carries a lot of real difficulties, just starting with the fact that Christian states are a Bible-defying concept anyway!  

There are also issues of warfare; even if I didn’t anyway believe the Bible teaches pacifism, what am I to make of all the past situations when Christians fought one another – for example WWI, with the Kaiser’s ‘Gott mit uns’ (“God is on our side”) set against similar slogans from the nations allied against Germany, and Christians shooting at each other not even in a properly religious cause (though I’d regard Christians fighting for their religion as worse, actually!).  The Church is God’s holy nation worldwide; are the members of that body to end up killing each other because some local churches have got themselves entangled with the world?  How can we have it that our unity as Christians can depend on the rivalries of worldly states?

How are English Anglicans and, say, Swedish Lutherans to achieve a formal unity while both are deeply embedded in the constitutions of countries which in worldly terms may have all kinds of competing interests?  I’m not even going to try and work that one out…!

Much of the concern in the Council of Jerusalem is with difficulties caused for unbelievers/other-believers/potential believers/ new converts; in a particular form then, related to the Jewish origins of our faith, in slightly different ways today.  .  These issues also have implications for our unity, because they cause confusion about the gospel, they interfere with the work of evangelism.   Remember that Jesus’ prayer for the unity of his people applies to their relations to the world!  Also the difficulties can reflect on Christians who don’t practice them as well as on those who do.  And in some cases that actually risks the lives of fellow-Christians for inappropriate reasons, especially when dealing with adherents of other state religions.

For the difficulties posed to atheists and agnostics by the state church kind of set-up, just look at the writings of people like Richard Dawkins.  Huge areas of their objections to ‘religion’ are not about the theology/philosophy but about the antics of various state religions and the warfare, discrimination and so forth not only of the past but still continuing in places like Northern Ireland, and of course also in Islam and other non-Christian religions.  Also I often these days find myself talking to people worried by the state-religion/Sharia-law aspect of Islam and also saying that they don’t want a Christian equivalent.  The shenanigans of the Anglicans about issues like women priests and gay marriage are a major problem precisely because they remain a state church and it can appear that they are therefore the state still discriminating in those areas, and their past conduct, like it or not, has kept such issues unnecessarily heated.  For church unity the issue is whether it is really practical for the rest of us to even work with such bodies, let alone be formally and organisationally united with them, when their position about the state can needlessly hinder our mission to the assorted non-believers around us?

With other religions, the problem is often that like Islam, they are themselves national or state religions in one way or another, and have theologies about warfare which ‘free church’ Christians may find unacceptable.  This brings many issues.  Just for starters, it’s not easy to complain about other religions practising things like national Sharia law enforced on non-Muslims if Christians themselves appear to want something similar.  Unfortunately the argument that it’s all right for us because “We have the true religion” isn’t going to impress anyone else!!  That way round it’s not the difference that poses the difficulty, it’s that some Christians are agreeing with them about the religious state issue and setting a bad example when they shouldn’t!

War is another problem.  Biblically, according to the New Testament, Christians don’t have ‘Christian countries’ with armies to threaten others, we ‘turn the other cheek’ rather than defending ourselves, so we just aren’t in the warfare business – well, shouldn’t be, anyway!  Christian countries fighting wars are a fairly obvious problem to the states adhering to other religions in which the wars take place, and by reflection to adherents of those religions who live in the UK.  A great deal of the difficulty in recent wars has been, as I’ve pointed out elsewhere, the perception of the West as ‘Christian countries’ and therefore of our armies in the Middle East being ‘Crusading Christian armies’ rather than the liberal democratic armies we perceive.

This is bad enough for the British and other western armies who find themselves fighting a war made intractable by such perceptions and the resulting cross-purposes, and for Britons at home facing terrorism.   But it is even worse for native Christians in Muslim lands throughout the East and Africa, because they are seen as allies of those ‘crusading’ armies of those ‘Christian countries’ and are persecuted for it.  It isn’t easy at best to be a Christian in a Muslim country, there are considerable discriminations and restrictions under Sharia law, but there is supposed to be some basic tolerance.  That tolerance doesn’t work when there are ‘Christians’ at war with Islamic countries.

So there’s the thing; how great an idea is it to be united with Christians whose ambitions for a Christian state are not only unbiblical but put our fellow Christians in unnecessary mortal danger?  Christians being persecuted for being Christians, despite being peaceable, is bad enough; but being persecuted because of unbiblical worldly power and influence seeking by other Christians is surely unacceptable, and the said worldly power-seekers and their unbiblical ideas should themselves be unacceptable in turn.

Also, many of those eastern Christians derive from western missions – missions often by those state churches in their state’s colonies.  This means that they have often inherited those same ‘Christian country’ ideas from the parent churches; and that in turn adds to their problems from the Muslims (or other religions) around them.  In many former Western colonies, Christians and Muslims are effectively at war – real shooting war – because the Christian country idea legitimates that kind of conduct in the same way that the Muslim equivalent does.  You could sort of argue that such Christians ‘deserve’ their problems – but of course they’re just following what they’ve learned from the Western missions.  The whole situation is a mess.

If we take Christian unity seriously, shouldn’t we be trying – REALLY HARD – to get rid of this whole problem??  Shouldn’t we be challenging those who hold this bad idea – seeking to persuade them that it isn’t at all essential, but very much the reverse??  That a comfortable situation in a Western country bought at the price of unnecessarily persecuted brethren overseas is a disgrace, not a benefit.

Another big problem state churches bring to ecumenism is in the history; essentially, most of the things that divide mainstream denominations are things that arose not from the Bible but as traditions in the ‘Christian countries’ back to the Roman Imperial church.  For purposes of this essay I’ll take for granted the Reformation view that over the thousand years since Constantine the Roman Catholic Church had gradually become more corrupted.  As I see it, much of this corruption arose from being a state church, first as part of the wider body that included the later ‘Eastern Orthodox’, and then as the surviving authority of the old Empire in the mixed states that arose in the west from the barbarian invasions. 

Things like monarchical bishops, which had only been trends, became fixed because they suited an imperial church.  Infant baptism was another such trend – before Constantine, this had been sporadic and generally about infants not expected to survive to exercise adult faith, but obviously it suited the Imperial church that everybody was automatically ‘christened’ soon after birth.  Once Theodosius made it a rule that ‘Everybody in my Empire is a Christian or else’, the church necessarily became a mixed body with many members who were just ‘once-born’ rather than spiritually reborn, and whose approach to Christianity was really worldly, including that often people would be seeking high church office because it had become a worldly advantage, and that all kinds of pagan superstitions infiltrated the church with these rather nominal members – and so on….

Come the Reformation, a raft of traditional accretions which had been added to the simple gospel over the centuries were challenged.  Unfortunately the link between church and state wasn’t challenged in far too many places; people had just got too used to thinking of the church in such terms, or if it was raised, there was fear because the state authorities wouldn’t support an independent church and they thought such an independent church couldn’t stand up against the worldly power of the Catholics.  (In honesty they were kind of right about this; at this time Anabaptists were able to grow in a way previously almost impossible in the ‘space’ created by the rivalry of Catholic and Protestant states)  But with a secular authority to satisfy as the new Reformed churches were integrated into their states, there wasn’t freedom to be fully biblical in other areas either, so instead of full reform the state churches ‘settled out’ in various semi-reformed conditions as reformers and governments accommodated to each other.  Some went further than others, but the continued ‘Christian country’ thinking was a hindrance.

Looking at the major things that divide the mainstream churches, there is the link between church and state, there is the style of government/ ministry, and there is baptism, infants vs believers’ (‘Paedobaptism’ vs ‘Credobaptism’).  Most of the other differences are pretty insignificant.

The Church/State link is the main subject of ‘stevesfreechurchblog’ anyway, so not too much detail in this post.  Just to point out that this can range from full establishment of a church as with the Church of England  to various other ways a particular church or Christianity in general can be favoured or privileged in the state and expect the state to conform to our faith.  Ian Paisley, for example, wouldn’t want a fully established church, but he still wants a ‘Protestant country’, with the resulting ‘Troubles’.

Church government; basically most of the state churches have a ‘top-down’ government of some kind and elaborate bureaucracies – the kind of thing you’d expect of a state religion.  The Anglicans and some others have preserved the episcopalian structure of the former Catholic Church, and many would believe in some kind of ‘apostolic succession’ in which clergy appoint clergy and ordination is considered quasi-magical rather than any democratic appointment.  While the NT is arguably fairly free about church government, some of these systems are unhelpful and certainly are ‘non-essentials’.

It is fairly simple fact that when people start from the NT and do ministry as that suggests they all tend to produce very similar patterns, while so many of the other patterns are clearly ‘hangovers’ from the age of state churches.  So again the state church poses a seemingly unnecessary difficulty for unity among Christians.

Baptism; obviously all churches practice believer’s baptism for converts old enough to do their own believing (which can be surprisingly young, though I’d hesitate to follow Spurgeon who I think once baptised an 8-year-old).  Baptising babies is a very different thing and needs some dubious biblical interpretation to justify it.  I think the practice originally arose from two factors, the baptism of children not expected to survive and an understanding of baptism as a quasi-magical washing away of sin rather than a response of faith to God.  But again, the state church with the desire to ‘christen’ everybody for social conformity, and the social ‘rite of passage’ angle (in state not just the church) distorts the argument.

On these ‘big’ differences and also other smaller differences which have arisen in and from the Christendom era, the need is to recognise them as such later developments and to apply to them the tests implied by the Council of Jerusalem and the sermon that triggered this blog – tests of how essential/basic are they, and of the difficulties they may make and whether those are inherent difficulties of the faith or unnecessary difficulties arising from illegitimate traditions. 

At five pages this is about enough.  Our preacher’s message about not making difficulties in the church or with potential converts and so on applies very much to this situation.  This whole Christian country is no part of ‘Mere Christianity’, of the real basics, the real essentials.  Over the centuries it has caused massive distress and mayhem in the name of Christ, and it still does.

LET’S START THINKING OF CHRISTIAN UNITY IN TERMS OF GETTING RID OF IT.

Then we can be united God’s way….

Gower on Holy War – Poetry from the Crusading Era.

This item is from poems by John Gower (dates 1330-1408), a contemporary of Chaucer; I include a rough ‘modern English’ version of my own ….

I prei you tell me nay or yee,

To passe over the grete See

To were and sle the Sarazin

Is that the law?

Reply; 

 … Sone myn,

To preche and soffre for the feith,

That have I herd the gospell seith,

But forto sle, that heire I noght.

Modern version ….

I pray you tell me yes or no; to pass over the great sea to war against and slay the Saracen – is that lawful?

Reply;

 …..My son, to preach the faith and suffer for it, that I have heard the gospel says; but to slay for the gospel, I hear nothing in it of that.

Second Poem

To slen and feihten ous bidde

Hem whom thei scholde, as the bok seith,

Converten unto Christes feith.

But hierof have I gret mervaile,

Hou thei wol bidde me travaile;

A Sarazin if I sle schal,

I sle the Soule forth withal,

And that was nevere Christes lore.

Modern version …. 

They bid us fight and slay those who they should, according to the Bible, convert to faith in Jesus.  And it seems to me something to marvel at, how they tell me to work in such a way; for if I slay a Saracen, I shall also slay his soul (because he will die ‘unsaved’ SL) – and that was never Christ’s teaching. 

(I found these quoted in “God of Battles”, by Peter Partner, who acknowledges “The Complete Works of John Gower”, ed. Macaulay GC,  Oxford 1901.)

Reclaiming St George

With “St George’s Day” a few days off I thought I’d ‘stick’ this at the top for a while….

A bit ago a Labour MP called on the English to ‘reclaim St George’ from the far right, I want to be even more radical and reclaim him for Christianity. 

The original legend of St George goes back to the days when Christianity was still being persecuted by the Roman state.  George was a Roman soldier, possibly of ‘NCO rank’ in our terms.  He came from Turkish Cappadocia and as such was not exactly ethnically English or even white; not quite an Arab because this was centuries before the Muslim conquest, but similarly ‘Middle-Eastern’.  Posted in around 300AD/CE to Lydda near modern Jaffa in Israel, he was ordered to join in persecuting the local Christians.  Instead he was inspired by the example of the persecuted Christians to join them – which brought him into conflict with his military bosses who had him executed.

Precisely because this was before the Roman Emperors ‘nationalised’ Christianity as the Imperial faith, the values for which George became a martyr and saint would be rather different to the ‘God for Harry, England, and St George’ militarism with which we associate him.  The Christian Church of those days was firmly pacifist – only shortly before, a Christian writing about his faith to a pagan friend had pointed out that ‘there are now so many of us that if we were not pacifists we could take over!’  Far from supporting any nation or race, the Christians were committed to the equality of all men before God, and instead of trying to create Christian countries they called people to join ‘God’s holy nation’ the Church itself, and to live on earth as ‘pilgrims’ or ‘resident aliens’ – in effect citizens of the kingdom of heaven living peaceably on earth.   And while they wouldn’t fight for it, they clearly believed in religious freedom and of course exercised their own religious freedom even if the state didn’t officially allow it!

About a hundred years later the nationalised Roman church was not totally corrupt, but it had certainly compromised on pacifism, nationalism and religious freedom, and needed to change St George’s profile to make him suitable for their distorted version of the faith.  They played up his being a soldier, and they added the dragon legend – probably borrowed from the similar exploits of the Greek hero Perseus who supposedly saved a princess from a sea monster in Joppa /Jaffa. In this revised form George became the ‘patron saint’ of other countries too – ‘Georgia’ in southern USSR for one.

He was adopted by England during the Crusades – which of course were one of the least Christian things that have been done in the name of Jesus, and the real George wouldn’t have approved either!  An English crusader army found itself in danger from Muslims while making their way through Turkey, and decided it would be appropriate to pray to a local Turkish Christian saint for deliverance.  Saved, as they thought, by St George they brought the devotion to George back to England with them.  You might have thought that the Reformation, which disapproved of praying to saints, would have led to George being discarded; but he got re-invented by writers like Shakespeare and Spenser as a symbol or role-model of Englishness, a perfect chivalrous knight – not very much like the real George, of course.

Now – well, the other week I saw in a documentary a group of far-right skinheads singing, to a well- known modern hymn tune, “Keep St George in my heart, keep me English, keep St George in my heart I pray….”  It seems ironic that people should be asking to have St George in their heart when if he – or another Cappadocian Turk – moved in down the street, they’d hate it!  There is something seriously wrong here….

The values St George thought worth dying for are very different to the values of most of the people who now wave ‘his’ red cross flag; indeed, they are values totally unsuitable to English patriotism generally and the far right in particular.  Yet surely the point of a patron saint is that you follow his values.   Nor is the cross – Jesus’ cross before it was George’s – an appropriate symbol for the nationalism of any country.

The only reason to have a ‘patron saint’ is if you are a ‘Christian country’ – but according to the New Testament, the teaching of Jesus and his followers, you can’t have a ‘Christian country’ in the first place.  The only ‘Christian nation’ the New Testament knows is the international body of born again Christians, who if they are truly following Jesus will be pacifists and anti-racists, peaceable non-conformists.