He seems to have become so consumed with admiration for the subtlety and innovation of his own thinking (which seems in this case mightily difficult to follow) that he lost sight of the basic fact that in this country mentioning sharia law in a positive light will obviously make anything you actually said instantly irrelevant – especially given how incomprehensible what he said actually was.

If he really wants to advocate Shari’a courts on the same level as Christian or Jewish courts, an idea which I suppose is not terrible as some, he’d be well advised to pick his words with extreme caution and to be extremely clear about what he’s saying, rather than burying it in a very confusing and lengthy speech.

What, unfortunately, he’s done is completely unnecessarily given the tabloids an almost unrivalled chance to incite hatred against Muslims, by giving a previously unthinkable level of support to the tabloid conspiracy theory that everyone’s lives will soon be ruled by some ultra-violent Islamic dictator, flanked by subservient flunkeys like the Archbishop.

Sure, the blame for this should squarely lie at the feet of the tabloid editors, who seem from the comfort of their air conditioned Canary Wharf offices to be quite happy to risk plunging half of northern England into inter-racial violence, all in exchange for a little extra circulation this or that week. I note that the Sun’s editorial, disgracefully, described him as “cosying up to Islam”, which clearly shows how far the paper’s stance has gone now – Muslim immigrants are now quite explicitly painted as the enemy of Britons, and those who “cosy up” to them can be implied to be traitors without it even needing to be said.

But for all that, someone in the Archbishop’s position should really know better than to walk into this wide open and well signposted trap. I expect it’ll all blow over in a few days, but if he’s going to take a high profile position in favour of tolerance of Muslim immigrants (something which is desperately needed) I’m saddened that he can’t do it in a more productive manner.

Thanks for giving some clarity to views that have been , frankly, a bit foggy for me. I subscribe completely to what you are saying in your first paragraph.

Unfortunately, I do not think that we can write off the attacks on secular politics quite as easily as you do in your second paragraph. There are always those that wish to defer to some higher authority.

How many? I have no idea.

This Archbishop is bending over backwards to keep the homophobic African Christians within the C of E, and it’s increasingly obvious that he will happily play even the Muslim card if it assists him to do so.

It is increasingly looking as if, despite the historic [mostly Nonconformist] roots of liberalism and Christian socialism, religion and democratic liberal values make uneasy bedfellows in the 21st century.

It’s been a few years since I used to go to church, and thinking about religious law made me think of what would happen at our church. They were a nice bunch of decent people, but the idea of having judgement passed over by the elders on various matters is pretty frightening to say the least. It would be like the Magistrates court, but without the clerk to advise them.

The English legal system may seem pretty arbitrary (and I know, I work with it), but it is built on sound principles, and is one of the fairest systems in the world. Because of its aloof and arbitrary nature, I think people can be forgiven for not having much faith in it. It’s not perfect, but 800 odd years of practice on it’s own says something of its strength. And the church has been integral to this system – the colleges lawyers were trained at were owned and run by the church for many centuries.

It’s basically borne out of frustration because Williams feels nobody’s giving him the respect he thinks he deserves. An irrelevant buffoon leading an institution which is fading away.

But maybe I’m looking too much in to it.

Williams is making the case that only “proper” religions should be given consideration – “a recognised means of deciding the relative seriousness of conscience-related claims, a way of distinguishing purely cultural habits from seriously-rooted matters of faith and discipline, and distinguishing uninformed prejudice from religious prescription”. Big Religion, in other words. A legitimate authority to decide authoritatively whether, for example, Anglicans think that homosexuality is vile and the law should take that into account when deciding on the motives of an Anglican. Well, that ought to be easy enough to decide, oughtn’t it?

Secondly, he’s doing that old “it isn’t part of the religion, it’s cultural” dance, even in cases where he admits some of the things people object to are part of the religion. So where does that leave his authorities? If a “cultural” practice is so ingrained in the culture that any religious authority would treat it as being part of the religion, then it is part of that religion. The only people who would say universal cultural practices are not part of the religion and attempt to separate them are the sort of puritan fundamentalists his church has resisted vigorously for several hundred years. What he’s actually doing here is claiming that there can be an authority external to a religious community which can decide whether a particular practice or belief is “religious” (worthy of being taken into account in lawmaking) or “cultural” (unworthy).

In this case, Islam is a factor, not because Williams’ argument presage the idea of Saudi style Sharia law in the UK, as the idiots in the tabloids are suggesting – although one has to wonder if his suggestion might not have gone down a little better had he indicated that he had Derek Conway in mind when making his remarks – but because a very important difference between Islam and Christianity on the question of the relationship with secular and religious law.

Islam lacks any doctrinal concept of a separation of religion and state, unlike Christian which can rest on Jesus’ comment about rendering unto Caesar, blah, blah, as a basis for taking the view that spiritual and temporal authority have different but equally valid foundations within their own domains. In Islam, there is no parallel scriptural reference and no basis, therefore, on which to found a view that church and state are separate and distinct entities, they are one and the same and their authority derives directly from Allah.

Williams’ suggestion that a form of Sharia court, of limited scope, could function within the English law is perfectly feasible in terms of English law, the common law allows for financial disputes to be settled by third party binding arbitration provided both parties agree to the process and so far as marriage is concerned, although the process for the civil/legal severance of a marriage is a matter of statute, the law takes no view whatsoever on the matter of whether a particular religion chooses to recognise the validity of a marriage or divorce within its own doctrinal conception of the terms.

What is more problematic is that this idea does not fit well with Islam and Islamic law. Generally, if a Muslim is liberal in his/her outlook then they are unlikely to have any great desire to make use of an informal Sharia court whereas those Muslims who would prefer to see such courts will tend to be doctrinally conservative and, at least, dismissive of such arrangements – at the extreme fringes a Sharia court constituted on such a basis might easily be considered heretical.

There are also ‘process’ issues that could create problems – although the limited courts operating within Anglicanism, Catholicism and Orthodox Judaism are religious courts they do subscribe to and apply broadly the same basic standards as an English civil court in terms of process, the requirement for evidence and standards to proof.

This is not necessarily the case in a Sharia court, where evidence of religious belief can be a much greater factor; decisions can easily be rendered not on the basis of evidence of the merits of the case but on evidence of the piety and devout character of a plaintiff/defendant.

Whatever Williams may think, it is not so easy a fit between English secular law and Sharia law, even in the very limited form that Williams advocates, as it is between secular law and Anglican Canon law.

He isn’t. What he is doing is trying to advance the claims and practices, or at least ideas, of a legal theorist who advocates changing the legal system to accomodate multiple overlapping jurisdictions selected by personal preference in a kind of market, and I’m not sure it’s his job to do that, particularly. Can we stop the ‘Islam’ stuff, please, and read what he said?

It’s also quite clear from this lecture that, not for the first time, he is more focussed on making common cause with Muslims in carving out a greater public space for religion in Britain – already over-privileged – than in safeguarding a liberal democratic state with an equal playing field for all, religious and non-religious alike. When the chips are down, rival other-worldly religions always unite to attack their common enemy – this-worldly secularism and unbelief. Liberals should be on their guard.