Bush and the rise of the new puritanism

[Black Dog]

Puritanism of the rich

Puritanism is perhaps the least understood of any political movement in European history. In popular mythology it is reduced to a joyless cult of self-denial, obsessed by stripping churches and banning entertainment: a perception which removes it as far as possible from the conspicuous consumption of Republican America. But Puritanism was the product of an economic transformation.

In England in the first half of the 17th century, the remnants of the feudal state performed a role analogous to that of social democracy in the second half of the 20th. It was run, of course, in the interests of the monarchy and clergy. But it also regulated the economic exploitation of the lower orders. As RH Tawney observed in Religion and the Rise of Capitalism (1926), Charles I sought to nationalise industries, control foreign exchange and prosecute lords who evicted peasants from the land, employers who refused to pay the full wage, and magistrates who failed to give relief to the poor.

But this model was no longer viable. Over the preceding 150 years, "the rise of commercial companies, no longer local, but international" led in Europe to "a concentration of financial power on a scale unknown before" and "the subjection of the collegiate industrial organisation of the Middle Ages to a new money-power". The economy was "swept forward by an immense expansion of commerce and finance, rather than of industry". The kings and princes of Europe had become "puppets dancing on wires" held by the financiers.

Puritanism was primarily the religion of the new commercial classes. It attracted traders, money lenders, bankers and industrialists. Calvin had given them what the old order could not: a theological justification of commerce. Capitalism, in his teachings, was not unchristian, but could be used for the glorification of God. From his doctrine of individual purification, the late Puritans forged a new theology.

At its heart was an "idealisation of personal responsibility" before God. This rapidly turned into "a theory of individual rights" in which "the traditional scheme of Christian virtues was almost exactly reversed". By the mid-17th century, most English Puritans saw in poverty "not a misfortune to be pitied and relieved, but a moral failing to be condemned, and in riches, not an object of suspicion ... but the blessing which rewards the triumph of energy and will".

This leap wasn't hard to make. If the Christian life, as idealised by both Calvin and Luther, was to concentrate on the direct contact of the individual soul with God, then society, of the kind perceived and protected by the medieval church, becomes redundant. "Individualism in religion led ... to an individualist morality, and an individualist morality to a disparagement of the significance of the social fabric."

So why has this ideology resurfaced in 2004? Because it has to. The enrichment of the elite and impoverishment of the lower classes requires a justifying ideology if it is to be sustained. In the US this ideology has to be a religious one. Bush's government is forced back to the doctrines of Puritanism as an historical necessity. If we are to understand what it's up to, we must look not to the 1930s, but to the 1630s.