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To be young in the post-industrial nations today is to be excluded. Excluded from the comforts enjoyed by preceding generations; excluded from jobs; excluded from hopes of a better world; excluded from self-ownership.
Those with degrees are owned by the banks before they leave college. Housing benefit is being choked off. Landlords now demand rents so high that only those with the better jobs can pay. Work has been sliced up and outsourced into a series of mindless repetitive tasks, whose practitioners are interchangeable. Through globalisation and standardisation, through unemployment and the erosion of collective bargaining and employment laws, big business now asserts a control over its workforce almost unprecedented in the age of universal suffrage.
The promise the old hold out to the young is a lifetime of rent, debt and insecurity. A rentier class holds the nation’s children to ransom. Faced with these conditions, who can blame people for seeking an alternative?
But the alternatives have also been shut down: you are excluded yet you cannot opt out. The land – even disused land – is guarded as fiercely as the rest of the economy. Its ownership is scarcely less concentrated than it was when the Magna Carta was written. But today there is no Charter of the Forest (the document appended to the Magna Carta in 1217, granting the common people rights to use the royal estates). As Simon Moore, an articulate, well-read 27-year-old, explained, “those who control the land have enjoyed massive economic and political privileges. The relationship between land and democracy is a strong one, which is not widely understood.”
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What does Christianity offer to such a society? Is Christianity part of the system or a viable alternative to the way...
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