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Méadhbh McIvor - Representing God: Christian Legal Activism in Contemporary England

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How evangelical activism in England contributes to the secularizing forces it seeks to challenge
Over the past two decades, a growing number of Christians in England have gone to court to enforce their right to religious liberty. Funded by conservative lobby groups and influenced by the legal strategies of their American peers, these claimantsregistrars who conscientiously object to performing the marriages of same-sex couples, say, or employees asking for exceptions to uniform policies that forbid visible crucifixeshighlight the uneasy truce between law and religion in a country that maintains an established Church but is wary of public displays of religious conviction.
Representing God charts the changing place of public Christianity in England through the rise of Christian political activism and litigation. Based on two years of fieldwork split between a conservative Christian lobby group and a conservative evangelical church, Madhbh McIvor explores the ideas and contested reception of this ostensibly American-inspired legal rhetoric. She argues that legal challenges aimed at protecting Christian values ultimately jeopardize those values, as moralities woven into the fabric of English national life are filtered from their quotidian context and rebranded as the niche interests of a cultural minority. By framing certain moral practices as specifically Christian, these activists present their religious convictions as something increasingly set apart from broader English culture, thereby hastening the secularization they seek to counter.
Representing God offers a unique look at how Christian politico-legal activism in England simultaneously responds to and constitutes the religious life of a nation.

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REPRESENTING GOD Representing God CHRISTIAN LEGAL ACTIVISM IN CONTEMPORARY - photo 1
REPRESENTING GOD
Representing God
CHRISTIAN LEGAL ACTIVISM IN CONTEMPORARY ENGLAND
Madhbh McIvor PRINCETON UNIVERSITY PRESS PRINCETON OXFORD Copyright 2020 by - photo 2
Madhbh McIvor
PRINCETON UNIVERSITY PRESS
PRINCETON & OXFORD
Copyright 2020 by Princeton University Press
Requests for permission to reproduce material from this work should be sent to
Published by Princeton University Press
41 William Street, Princeton, New Jersey 08540
6 Oxford Street, Woodstock, Oxfordshire OX20 1TR
press.princeton.edu
All Rights Reserved
ISBN 9780691193625
ISBN (pbk.) 9780691193632
ISBN (e-book) 9780691211619
LCCN 2020942223
Version 1.0
British Library Cataloging-in-Publication Data is available
Editorial: Fred Appel and Jenny Tan
Production Editorial: Debbie Tegarden
Jacket/Cover Design: Chris Ferrante
Production: Erin Suydam
Publicity: Kathryn Stevens
Copyeditor: Jay Boggis
Jacket/Cover Credit: St. Pauls Cathedral in London / Songquan Deng / Alamy Stock Photo
CONTENTS
  1. vii
ACKNOWLEDGEMENTS
THIS BOOK would NOT HAVE BEEN POSSIBLE without the generosity of my interlocutors at both Christian Concern and Christ Church, who welcomed me into their respective communities with patience, honesty, and unswerving good humour. At Christian Concern, special thanks are owed to Andrea Minichiello Williams, Andrew Marsh, Ade Omooba, and the Christian Legal Centre (CLC) clients who took the time to share their stories with me. Andrea, Andrew, and Pastor Adeand, indeed, the entire staff team, particularly those referenced within as Annabelle, Carrie, Grace, Jake, John, Louise, and Mariaenabled this project from its earliest stages, opening their doors and giving me access to the world of Christian activism. This act of bravery is one I appreciate deeply.
At Christ Church, thanks are owed to the church staff; to Lucy, who first introduced me to the congregation; to Carol and Leah, with whom I spent so much time studying the Bible; and to Hannah, who went out of her way to introduce me to friends and colleagues. Special thanks also to the members of my womens Bible study group, who welcomed me with such warmth.
I have had incredible mentors in Fenella Cannell, Matthew Engelke, and Winnifred Fallers Sullivan, all of whom have been incredibly supportive of this project and my career (and me personally, of course). My work has benefitted hugely from their feedback and critique; I hope they recognise their influence on this text. They are the kind of scholars I hope to be.
Fred Appel, Jenny Tan, and the team at Princeton University Press have been enormously helpful in bringing this book about, not least for organising the reviews that so improved the final product. Special thanks to these anonymous reviewers, whose reports strengthened my analysis in myriad ways.
I am grateful to my friends and peers at the London School of Economics, particularly Agustn Diz, Katharine Fletcher Wolstenholme, Juli Qermezi Huang, Megan Laws, and Philip Proudfoot, who offered helpful feedback in seminars and (more often) at the White Horse during my doctoral studies. Thanks also to colleagues at University College London, particularly Timothy Carroll, Lewis Daly, Ashraf Hoque, Dalia Iskander, and Aaron Parkhurst, who encouraged me as I wrote the proposal, and to Alanna Cant and Miranda Sheild Johansson for emotional support (and comic relief) during the wrapping up phase. Finbarr Curtis, Abby Day, Rosalind Hackett, and Anna Strhan all offered helpful feedback at different stages.
My colleagues at the Centre for Religion, Conflict and GlobalisationBrenda Bartelink, Kim Knibbe, Julia Martnez-Ario, Brenda Mathijssen, Joram Tarusarira and Erin Wilsonhave been hugely supportive of this project. I appreciate them immensely, both for the community theyve created and the wonderful work they do. Similarly, my students at the LSE, UCL, and the University of Groningen continue to inspire me with their enthusiasm, commitment, and good humour; working with them has made me a better scholar.
My greatest debt is owed to those bound by ties of friendship so deep it is kinship and kinship so deep it is friendship. My parents, Bernadette and Peter, have always encouraged my love of books; the fact that Ive now written one is testament to the three decades of love, support, and encouragement I have received from them. Thank you both for everything. The research on which this book is based would not have been possible without Otso, who not only supported and sustained me in the field but hosted dinner parties, attended church, and generally integrated into my field site. I honestly couldnt have done it without you. Kiitos kaikesta. Lisa stuck with me from start to finish, from helping me find a field site to talking through each chapter I produced. Marie, Jean-Yves, Dire, Kimberly, Clmentine, Constance, and Agathe provided endless support (and welcome distraction). Thank you all. Finally, special thanks are owed to Richard, who read every draft twice and reads me more generously than anyone. (I guess its finally true that youve been reading a lot of anthropology lately.)
This research was made possible by grants from the Economic and Social Research Council and the London School of Economics.
Thanks for your patience, everyone! Now that the book is done, I promise to be more fun at parties
REPRESENTING GOD
INTRODUCTION
Palm Fronds in the Public Square
NOW LOOK, LOOK, if I can manifest my faith publicly with a donkey, seriously, what do the rest of you want to do?
So asked Anirban Roy, a parishioner of St Martin-in-the-Fields, Trafalgar Square, to a packed lecture hall at the University of York. It was July 2012, and Mr Roy was one of almost five hundred delegates at a meeting of the Church of Englands General Synod, the governing association of Englands established church. A tricameral organisation made up of the Houses of Bishops, Clergy, and Laity, Synod is the Churchs law-making body. Its members meet at least twice yearly to debate and amend ecclesiastical legislation. As a legislative body, Synod mimics the conventions and formalities of the United Kingdoms Houses of Parliament: members put forward draft measures, proposed amendments are discussed, and procedural rules are scrupulously observed. Once they have received Royal and parliamentary assent, the Canons and Measures it passes have the effect of state law. When, that is, it manages to pass anything at all. With its conservative, liberal, and Anglo-Catholic wings often in disagreement over matters of doctrine, liturgy, and the mission of the nations established church, achieving consensus at Synod is no easy task.
Mr Roy, a lay member of the Church, had stood to speak to a Private Members Motion put forward by the Reverend Stephen Trott, a conservative evangelical representative of the House of Clergy. Although a temperate summers eveningthe perfect weather for a stroll around the Universitys campus lakethe entry of the St Martins donkey into discussion signalled that the debate on Motion GS1859A was about to heat up.
The innocuously titled Motion read:
That this Synod express its conviction that it is the calling of Christians to order and govern our lives in accordance with the teaching of Holy Scripture, and to manifest our faith in public life as well as in private, giving expression to our beliefs in the written and spoken word, and in practical acts of service to the local community and to the nation.
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