Antidisestablishmentarianism (
/ˌæntidɪsɪˌstæblɪʃmənˈtɛəriənɪzəm/ (
listen), US also
/ˌæntaɪ-/ (
listen)) is a position that advocates that a
state Church (the "established church") should continue to receive government patronage, rather than be disestablished.
[1][2]
In 19th century Britain, it developed as a political movement in opposition to
disestablishmentarianism, the
Liberal Party's efforts to
disestablish or remove the
Church of England as the
official state church of England,
Ireland, and
Wales. The Church's status has been maintained in England, but in Ireland,
the Anglican Church of Ireland was disestablished in 1871. In Wales, four Church of England
dioceses were disestablished in 1920 and became the
Church in Wales. In colonial America, the Church of England was disestablished in 6 colonies despite its mild popularity in Anglicanism in the 1780s and many former Anglicans deemed themselves Episcopalians instead.
[3]
Antidisestablishmentarianism is also frequently noted as one of the
longest non-scientific words in the English language.
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.
This relates to Sam Hughes
The Establishment is and was a real thing. The Church of England was described as the Tory Party at prayer. The Tory Party was the party of the Crown and the Church. For a long while if you wanted a public office, or a commission in the army, you had to be a member of the Church of England. This was true for Gladstone (raised Church of Scotland), MacDonald (raised Church of Scotland) and even Tony Blair (who converted to Catholicism after he left office).
The problem began in England's first colony: Ireland.
Dublin and the south was settled by the Tudor English while the Tudors were deciding if their church would continue to be a church of Bishops, episcopalian, or presbyterian instead, and if the church service would follow the Roman rites or be austere and Calvinist. In the end they opted for continuing the Catholic organization and the Catholic traditions. The only substantive change they made was swapping out the Pope for the King/Queen.
In Scotland, as of 1560, while the Tudors were getting themselves sorted out, John Knox had sorted Scotland and, together with the Scottish Establishment had created their own Established Church, the Church of Scotland. But while the Church of England was controlled from the top by Bishops selected by the Crown and the Tories the Church of Scotland was controlled from the bottom by local lairds, landowners and congregations.
Scotland and England did not get along well. The problem was particularly notable at the Border between the two countries. It became a lawless zone where neither English nor Scottish law prevailed.
1603. Little Ice Age. Famines and pestilence. And more outlawry. James Stewart finds himself in charge on both sides of the border and makes it his first item of business to clear up the mess. His solution is to clear the borders. Chase the locals away. Kill those that were disinclined to obey. Sell them to the Dutch, French and Spanish armies - whoever would buy them. Enslave them and their families to work in the coal mines and the salt works to bring in revenues from salt (1606 - Scots were enslaved by their own government). And put them on boats. Some boats were sent to Virginia - many of them didn't turn up. But that was OK. So long as they weren't on the Border anymore. Some of the rest were deported to the English colony of Ireland.
The Irish were just as happy to see the Scots as they were the English. Mutual slaughter ensued.
1689. Glorious Revolution. The Stewarts are evicted and a Dutch Protestant with a strong pragmatic streak was invited to take the thrones of England and Scotland. The Irish weren't consulted. The Scots and the English agreed to give William and Mary the throne, and access to the English treasury to fund his wars against the Habsburgs and the Bourbons if they could retain their respective Established Churches. The presbyterian Church of Scotland and the episcopal Church of England.
1707. The United Kingdom of England and Scotland. The Church of Scotland gets to continue in Scotland. The Church of England is the power centre. If you wanted a ruling position in the UK it was better to go to the Church of England than the Church of Scotland.
The problem arises in the Colonies where the two recognized Establishment Churches collide. Both claim legitimacy. But under the system "there can be only one". In America that friction ultimately leads to lots of Irish presbyterians leaving Ireland and heading for the hills and ultimately fomenting a revolution against the Establishment.
The reason the presbyterians left Ireland was that their ministers were going broke while the Church of England bishops raked in the cash. The Bishops were funded from the treasury. The ministers were not recognized by the Establish Church of Ireland (a branch of the Church of England) and were funded solely from their parishioners - who were impoverished. The 1707 union was precipitated by a last desperate gamble of a desperate, starving nation, the Scots who, like much of northern Europe, was suffering through a multi-year cold period with drawn out famines due to failed crops. Issues came to a head with the arrival of George I and the Hanoverians. The Church of England was at the forefront of the Jacobites, calling out the Tory Mob in England to protect the Church. The target of the mob was not the Catholics. It was the Dissenting Protestants - the Quakers and Baptists, the Congregationalists and, most despised of all the Presbyterians - whom they associated with Cromwell and taking away all the fun stuff in life - theaters, Christmas and May Day frolics in the Greenwood - that were targeted.
In Ireland this gave rise to some presbyterians finding common ground with some catholics and even some episcopalians. They met as Freemasons which dates to this period. Circa 1717. The Freemasons were an anti-Establishment group of liberals with enlightened notions of fraternity.
The first victory of the anti-Establishmentarians was the American revolution. The presbyterian protestants of Belfast turned out in the streets to cheer the announcement of the American Declaration of Independence. Anglican Dublin was quiet. The Belfast protestants turned out again on July 14 1789 - the day the Bastille fell.
With the French Revolution the Establishment started taking the Anti-Establishmentarians seriously. This was particularly a concern in Ireland when liberal Catholics, Presbyterians and Anglicans formed the Society of United Irishmen and aided and abetted a landing of revolutionary Frenchmen in Ireland. The Anglo-Irish establishment responded by turning out their mob again, the Tory mob, originally known informally as the Peep o' Day boys but eventually officially sanctioned as the Orange Order. The Orange Order is not just protestant it is Anglican. Its enemies were not just Catholics and Fenians but anyone who wasn't CoE or CoI (Church of England or Ireland).
Against this background the Freemasons became the Establishment - they accepted the House of Hanover and George IV became Grand Master of the Premier Grand Lodge of England.
In Canada these Irishmen, of all stripes, started showing up and brought their troubles with them. The biggest cleavage was between the Establishmentarians, exemplified by the Scottish Episcopalian, Bishop Strachan of the Church of England. and the Anti-Establishmentarians of the Dissenting Churches. Strachan was keen to keep the Establishments privileges one of which was ownership by the Established Church of a massive chunk of real estate in the Canadas known as the Clergy Reserves. Consider it alongside the Railway Lands and the Jesuit Lands issues. Or even the setting aside of Stanley Park. In Canada land was wealth.
1832 The Great Reform Act. Catholics become people as far as the Establishment was concerned. The native Catholics of England, Scotland and Ireland had kept their heads down and didn't challenge the authority of the Queen over the Church and disavowed the infallibility of the Pope. They made good Establishmentarians and were worthy of public office.
Who didn't make good Establishmentarians were Dissenters like Quakers, Baptists, Presbyterians, Congregationalists and a new mob that was splitting from the Church of England, the Methodists. These people ended up taking to the streets in England because they, good protestants that had stood with King William in 1689 against the Catholics were denied access to public office that was granted to the Catholics. Dissenters were granted toleration after the Catholics. This was true in the UK, in Ireland and in Canada. Except in Quebec. Dissenting protestants and discomfited Quebecers found common ground.
With that recognition though the Anti-Establishmentarians, now recognized officially, agitated for their share of the lands set aside for the Established Church. Strachan defended. The Anti-Establishmentarians attacked. These Anti-Establishmentarians, these Dissenters, included William Lyon MacKenzie, Scots presbyterian, Egerton Ryerson, Methodist, Robert Baldwin, whose Anglo-Irish family had moved to Upper Canada in the wake of the French incursion into Ireland, and George Brown, founder of the Banner and the Globe and Mail and also a Scots presbyterian. As was MacDonald.
Sam Hughes shows all the signs of being a proud Anti-Establishmentarian with a visceral dislike for the English dominated Establishment.
His Anti-Catholicism also may be seen in context.
As I noted the Establishment found the native anglo-catholics amenable and good Establishmentarians. But things were changing.
With the rise of the liberal Methodist faction in the Church a conservative faction arose in counter point with more rigorous Catholic tendencies. Eventually some of that faction left the Church of England and joined the Church of Rome - and proceeded to become more Catholic than the Pope. In particular they declared the Pope out ranked the Queen and agreed that he was infallible.
The argument was at the heart of the Franco-Prussian war. It precipitated Garibaldi's assault on Rome and the raising of the Zouaves in Quebec to support the Pope. It caused Gladstone to write in opposition to the proposition. Although the Pope lost the argument when the Prussians captured his French champion at Sedan, Louis Napoleon, the argument underlay the Fenians, the assassination of McGee, the Northwest Rebellion, the Manitoba Schools Question, the Jesuit Lands decision and even, the Conscription debates and involvement in World Wars 1 and 2. Not properly resolved until the Quiet Revolution and the elections of Kennedy and Trudeau - in my opinion.
One other thing that came out of this era was the Roman Church's association with Corporatism - as described by Leo XIII in Rerum Novarum in 1891 and reiterated by Pius XI in Quadragessimo Anno in 1931 - a search for a middle ground when Establishments were being assailed by liberalism and Communism.
These discussions left a mark on society.
We can look back on them now and criticise the people and their notions. But we shouldn't forget or ignore their impacts.
Sam was a creature of his world as much as any of us are today.
A better sense of the situation is given in the attachment and its linked download
God & Government Exploring the Religious Roots of Upper Canadian Political Culture
An article from Ontario History, on Érudit.
www.erudit.org