So, the PM is prepared to go to war on Spain over the status of Gibraltar, is she? (Well, “showing the Falklands resolve” isn’t quite the same thing, but you get the point.) We will fight for the rights and sovereignty of Gibraltar, will we? And what exactly is this to look like? The referendum result has dumped Gibraltar and the government now has to try to square a very round circle.

About ten days ago there was a debate in the House of Lords on the question of Gibraltar in the wake of Brexit. The report itself was good, clear and helpful, but one or two of the questions arising from it needed (I believed) to be pressed. Members of the Gibraltar government sat in on the debate. I have never been there and have not previously had a great interest in the place.

However, the challenge to Gibraltar seemed to me to focus on one of the major problems we face as we negotiate our departure from the European Union: realism. The government keeps issuing bland statements of optimism, but neglects to articulate clearly the fact that it has little or no control over delivery of a desired outcome. So, this is the text of my speech:

My Lords, I endorse all that has been said so eloquently. The report is excellent, but for me it raises a number of questions. The main one concerns the fact that throughout the referendum campaign, and subsequently, we have repeatedly heard statements such as, “We will get a good deal”, and, “We will do this and we will do that”, when in fact we do not hold the power in a lot of this—it will have to be negotiated.

Despite urging that we get the best for Gibraltar, I want to be assured that the Government is stress-testing all the scenarios, including the worst-case ones. We owe it to the people of Gibraltar to do that because it was not done in preparation for the referendum itself.

If you look through the eyes of Spain, you find that it is not good enough for us simply to say, “We mustn’t compromise on sovereignty”. What if the Spanish hold out sovereignty, play a long game and say, “We’ll just sit this out. We won’t give equivalence”? What if the EU does not give Gibraltar equivalent status? What if Spain wants to use sovereignty or cross-border access and frontier issues as a bargaining chip? We cannot simply stand there and say, “Well, you can’t”. I want to know that we are stress-testing this. Who has the power? After all, we have spoken of having a clean Brexit; what if the Spanish take us at our word? That has to be thought through and our response to it considered.

Particular questions are raised here. As I indicated, if the EU declines to give equivalent status after Brexit, what then? What is the cost to the UK, already alluded to in this debate, if Gibraltar is given no access in future to EU programmes? Has that been costed out? In paragraph 29 of the report, we read about the strong economic links to the UK, specifically the City, should the single market be infringed in some way. But what if the City effectively moves to Frankfurt or Paris? We keep saying, “Well, it won’t”, but what if it does? We do not hold all the cards.

Paragraph 36 says that, if access to the single market is restricted,

“the rest of the world beckons”.

So does outer space. It does not mean that we can get what we want. Where is the realism that comes from looking through the eyes of those who do not hold the best interests of the UK as their priority?

Paragraph 50 says that, for Spain to intensify border controls would be regarded as an “aggressive act”. Frankly, why should it not? It did not choose this. I suspect that, if the boot were on the other foot, we might be rather aggressive as well.

I just want to be reassured that these scenarios are being stress-tested in the way that they were not before we went into this business in the first place. We owe it to the people of Gibraltar.

I pressed similar questions a day or two later in respect of the environment, agriculture and the ending of subsidies for farming in parts of my diocese.

My point (not as articulately put as it should be, I admit) is that we need all scenarios stress-tested – including the worst-case ones – in order not to feed people with false promises that we cannot deliver. The triggering of Article 50 has not “taken back control”, but has handed it to the 27 EU countries who will, rightly, now look to their own best interests (as the UK would have done if, for example, France had unilaterally decided to depart).

If the UK is to prepare – and that does not mean just government – then we need to know the best and worst options that lie before us.

This afternoon the House of Lords voted at Committee stage against the Government and in favour of an amendment to the European Union (Notification of Withdrawal) Bill. The amendment – one of many – was to add the following:

Within three months of exercising the power under section 1(1), Ministers of the Crown must bring forward proposals to ensure that citizens of another European Union or European Economic Area country and their family members, who are legally resident in the United Kingdom on the day on which this Act is passed, continue to be treated in the same way with regards to their EU derived-rights and, in the case of residency, their potential to acquire such rights in the future.

The debate was long and passionate. The chamber was packed – standing room only. I listened to the entire debate very carefully, but, when I went to speak, the House wanted to bring the debate to a conclusion and the Minister to respond; so, I missed my chance to add to the word count.

When it came to the division, I felt conflicted. I heard clearly the plea not to frustrate or delay the progress of the bill – or to compromise the Government’s freedom to negotiate once Article 50 has been triggered. However, I eventually voted for the amendment because I think the Government has not explained the reciprocal linking of the situations of EU nationals in the UK and UK nationals in the EU. We have some power in the case of the former, but none in the case of the latter.

Furthermore, and as I have questioned in the House before now, there is no bargain to be struck between the two parties. EU negotiators know (given that they watch the telly and read newspapers) that we cannot throw out EU immigrants already in the UK because much of our construction, academic, agricultural and NHS sectors would cease to function. On what ‘reciprocal basis’ do we think we can negotiate when our hand is already declared? The Government is right to refuse the language of “bargaining chips” because there are none – there cannot be a bargaining where a bottom line has already been assumed and articulated. Contrary to the assertions of some, there is no “equal footing” for the two groups.

One of the intriguing features of this debate for me was to try to listen through the ears of Angela Merkel or other Europeans. We do speak as if we are holding a private conversation. We spent over forty years telling European partners that they are corrupt, lazy and incompetent… and now we expect to get a great deal from them? Had France or Italy done what we are doing, we would have outstripped Merkel in our indignant “make them pay” calls.

Two other elements of the debate are worth moaning about, too. (a) The ‘moral high ground’ was claimed repeatedly. Yet, there is never any definition of what makes a position moral in the first place. What we usually mean is that the ground I stand on is moral, whereas the ground you stand on is not. This is a poor – and rather grandstanding – way of conducting a moral argument. (b) The language of ‘moral gesture’ was used by several speakers, and I know what they mean. But, Parliament is there to do moral good, not to make gestures. This way lies trouble.

That said, I voted for the amendment as the whole purpose of the House of Lords is to scrutinise and question, sending stuff back for further perusal by the Commons. This amendment will not slow down the triggering of Article 50 and will not ultimately frustrate the Government’s will (although the mass of correspondence – most of which I simply could not respond to – was divided on what was morally imperative and how I would be personally judged in the matter). But, it does make a statement that our democratic institutions should not bow to unconvincing arguments about process, and have the duty to raise questions of moral purpose … even where the language of such gets messed about.

EU nationals in the UK need reassurance and security now. I cannot see any reason why they should not be given it – in their interests and in the interests of the country.

The bill will now go back to the House of Commons where (I expect) the amendments passed in the Lords will be resisted; it will then return to the Lords quickly, and we will see what happens.

Beware the Ides of March…

A meeting of bishops from the Church of England and the Roman Catholic Churches is coming to an end here in Birmingham. It has been a stimulating, encouraging, challenging and good time together. In brief, we have looked at the international scene, the European scene, prayer and evangelisation, and where we go from here together.

Haunting the meeting is the spectre of a Trumpian revolution in the United States – with considerable implications for the rest of the world – and the debate about Brexit.

One of the interesting features of debate about the USA and Brexit is the constant attempts to close down debate on detail on the grounds that “we won, so shut up and let the winners get on with it”.

Politics cannot be run only by politicians. Politics is about people who hold different views, different values and have different priorities. In other words, all of us. A vote does not end the conversation. Had the UK voted to remain in the European Union, there is little chance that those who ‘lost’ would be accepting the status quo and going quiet; nor should they.

The referendum on membership of the EU delivered a decision to leave. However, almost half of those who voted did not vote that way. It was not overwhelming or decisive (as has often been stated). The country is divided – almost in two – over the matter. So, how we proceed from here must take seriously the concerns of the half the country that does/did not want to leave the EU. How we leave matters. The language we use in the course of the debate (on how to leave) matters.

From my own experience – and despite some of the public posturing – some of those in government take the 48% seriously and understand the need to hold the country together.

I have not changed my view that much of the language of certainty and promise is at least speculative and at worst fantasy. This means that we have to be prepared for huge disillusionment and further resentment when many of the Brexit promises turn out to be unfulfilled. Yes, the gains must be identified, too, it is the deficits that will provoke the reaction.

Donald Trump might well be doing what he said he would do – which is his prerogative – but democracy means that the debate continues. If lies are told, this matters; and the nature of the lies must (if we believe truth has any value) be named. However, not everything inconvenient to my preferences are necessarily lies.

It is right that serious questions are asked about policy from any democratically elected government. Protest must be legitimate. The questions we must ask about the questions raised pertain to very basic stuff: what is a human being? why do people matter? what is a good society? from what (theological) anthropology do our values and moral judgments derive? what responsibility do I take as a citizen for shaping our collective common life?

For Christians the answers will be rooted in the nature of the world as God’s creation, people as made in the image of this creator God, and neighbourliness being rooted in more than seeing others as commodities or merely economic entities.

 

This is the basic text of my speech in the House of Lords this afternoon, not wanting to repeat what had already been said and trying to make a contribution (in a five minute speech limit) that others might not.

This House takes note of challenges to the liberal international order posed by the development of populism and nationalism around the world.

This is an important debate because it invites us to go behind the popular terms of discourse and to identify some of the philosophical dynamics at play in contemporary political developments.

The excellent Library Note makes it clear that language matters – that definition of terms is not incidental. Populism is clearly more than a movement of people who listen only to the facts that support the prejudices they have already nurtured; but, it can exploit assertive language in such a way as to obscure truth.

And this is what I wish to focus on here. Whereas others will discuss the importance of a rules-based international order, I want to say something about language in a post-truth or post-factual world, and pose a couple of questions about the assumptions we make regarding history.

The United Kingdom (as illustrated by the unfortunate reference of the Foreign Secretary yesterday) has defined itself by its share in the defeat of fascism in the twentieth century. Have we moved on? If we assume that our domestic order has been defined for ever by a past victory, we should not be surprised when our complacency finds itself undermined by events that are not trapped in that same narrative. Democracy and the rule of law are not natural and immutable givens, but are goals for which we must struggle in each generation.

This is why the narratives that guide our self-understanding as a nation among nations on a very small planet in a very large universe matter so much. It is why the UK seeing itself through the lens of a long-gone empire is so facile. It is why seeing Germany simply through the lens of Adolf Hitler is ridiculous. It is why illusions of power are dangerous when they shape language and rhetoric that are heard differently by other audiences. We need new narratives for the contemporary world – narratives of hope rooted in an authentic anthropology that takes seriously the destructive elements of human nature (what used to be known as ‘sin’).

Western liberalism has become complacent about its own self-evident superiority. It is arguable that the proper balance between individual rights and concerns for the common good has not been established. I would argue that this complacency has contributed to the sense of alienation and detachment being seen in what is being called political populism. Progress is not inevitable; it is not true that things can only get better; human rights cannot be assumed to be self-evidently right. Battles for peace, order and social cohesion are not won once and for ever. The tendency to entropy is powerful and finds it easier to pull down rather than build up.

The sorts of populism we see now (and I am trying not to load the term beyond the observation that certain demagogues claim to speak on behalf of ‘the people’) are destructive precisely because they evidently collude in destruction without a compelling vision for what should be constructed. Hence, we have seen a referendum campaign fuelled by lies, misrepresentation and an easy readiness to abuse language.

Who are the elites? Especially when they are being condemned or ridiculed by public school and Oxbridge-educated journalist-politicians who command six-figure incomes above and beyond their basic salary, and who will, whatever the outcome of Brexit, not suffer greatly? Why does it not matter that promises can be made in a referendum campaign that simply get dismissed within hours of that campaign ending? Can liberal order survive the corruption of language and the reduction of truth or fact to mere political convenience or expediency? It is not a game.

Tomorrow sees the inauguration of a US President for whom truth is a commodity to be traded. Direct contradiction of what is proven fact is loudly asserted without shame or embarrassment. I make no comment or judgement about his ability to govern the United States or contribute intelligently and wisely to the establishment of a just international order; I simply observe that the corruption of language and truth is in itself dangerous for everyone.

This debate is about the challenges to the liberal international order posed by the development of populism and nationalism around the world. The liberal international order is not a natural given or an inevitable right. It begs as many questions (of inherent legitimacy) as it addresses. Populism and nationalism are not new phenomena, and their development is a constant in societies that feel uncertain or have lost the security found in a clear sense of common or mutual identity. The particular danger of today’s developments around the world is that instability is far easier to create than stability; that order is fragile and chaos a tempting attraction; that the spectre haunting Europe and the world has little to do with ‘what the people – whoever they are – want’ and much to do with how they can be manipulated into thinking that what they are told they want is in fact what is good for them. The anti-elitist anti-establishmentarians are perpetrating a fraud in their elitist and self-promoting rhetorics. But, they will not be the people to pay the price.

I suspect that the order of the past is being challenged by the threat or promise of a new order. It is essential that we articulate a compelling vision for an order that serves the common good, shapes a good society and resists the claims of a post-truth rhetoric which tells us lying is acceptable as a means to an end.

So, the new year has begun. In with a bang, or with a whimper of fear and hesitation?

I was reminded this morning (while preparing for a radio interview) of the entry for New Year’s Day 1917 in the diary of Tsar Nicholas II of Russia: “The year 1916 was cursed; 1917 will surely be better!” Well, the Somme might have been appalling, but the Russian Revolution was to take the lives of Nicholas and his family (and, consequently and ultimately, millions of others) less than a year after writing his diary.

Wishful thinking is not the same as hope. Hope – which has to be vested in a vision – commits the hopeful to work towards the fulfilment of that vision. Hope has little to do with optimism: whereas optimism looks for the bright side in what happens, hope looks reality in the eye and is not diminished when that reality renders optimism as fantasy.

2017 will see the centenary of the Russian Revolution and the quincentenary of the Reformation. Both revolutions set Europe and the world ablaze. The language of freedom and a new world order exploded as an old order was challenged and assumptions (about why the world is the way it is) were questioned. And they remain pertinent as we move from 2016 into 2017.

2016 saw the rocking of an established order as the UK voted to leave the European Union and Donald Trump was elected President of the USA. Further elections in France and Germany in 2017 have the potential to further reshape Europe and the international relationships that have held the world together since the Second World War. ‘Populism’ is the word of the day – either an accolade or a term of derision, depending on whether you approve of the what the populace asked for. Whatever the choice, we face two questions: (a) 2016 showed us how easy it is to bring down; 2017 will show us whether we know how to build up. (b) we are where we are (regardless of how we got here), so how can we commit to shaping the future rather than bemoaning the past?

Photo-20161129151817817.jpgIt takes centuries to build a culture and a community; it takes minutes to destroy it. Look at Aleppo. If the commentariat is correct in judging that Brexit and Trump represent a rejection of ‘establishment’ and ‘elites’ (that is, we know what we are against), then what are we for? Put to one side the worrying irony that the articulators and leaders of the anti-establishment and anti-elitist movements are themselves the epitome of establishment and elitism, we have to ask what we wish to replace the current establishment with. My guess is that those who found common cause in ‘breaking down’ will struggle to find common cause in what they wish to see ‘built up’.

I come back to the distinction between wishful thinking and hope – the former leaving it to others to shape (as it is easier constantly to criticise and pick holes in those who try to bring about change) whilst the latter invest themselves sacrificially in making a positive difference even where this might be diminished or rejected. This is why, following Jesus of Nazareth who was crucified for it, Christians are drawn by hope and not driven by fear.

We do not know what 2017 will bring. We can fear for a (worryingly narcissistic) Trump presidency and we can come to terms with the sheer complexity of what Brexit might turn out to look like (with “the best deal” not being achievable?), but, ultimately, we will have to face the consequences of the decisions we have made whilst committing ourselves to shaping a common future in which the poor and marginalised are not left behind. Brexit is usually defined in terms of economics, trade and finance; it has to be about people, society, values and the common good of the whole nation.

We don’t know how the future might look. We do not know whether further Aleppos will curse our global humanity in 2017 – or whether revolutions might come where they have not come before. We cannot be sure what the impact of Trumpian protectionism and disregard for the environment will be. We must join in the argument as adults who take responsibility, even when the decisions do not go their way.

A reading of history makes clear that ‘now’ is never ultimate. Tomorrow will come. We must, as a people of hope, live in the reality of the day, learning from the past but drawn by a vision for and from the future, committed to shaping and not just complaining. “The Word became flesh (and dwelled among us)”, wrote John in the prologue of his gospel; our words will become flesh – one way or another – and we must take responsibility for them. Then we must use them to shape a vision that captures the imagination
and is not swayed by events, fears, conflict or destruction.

It is not enough to know what we are against, and to be angry about it; we must know what we are for, and commit ourselves to making it happen. Building up is always harder than breaking down.

It is infinitely amazing how instantly we all jump to judgement. Analyses of Donald Trump's win were pouring out even before it had been formally declared. So many words, so much opinion, so much assertion in the face of actual ignorance.

So, I decided not to write anything yesterday. I couldn't see the point of adding to the voices.

Today, having reflected on the Trump triumph, I simply offer the following pegs for my own thinking:

1. Like Brexit, the content of the campaign will probably bear little relation to the reality that will follow. Slogans might abound, but promises are almost always empty or cannot be delivered anyway. If Donald Trump does one tenth of what he promised he would do on Day One of his presidency, he is going to have a very busy day – not least setting up the Grand Jury to get Hillary “great public servant to whom we owe a great debt” Clinton into jail. We live in what is being called a “post-factual” world. What it really means is that we accept our politicians lying through their teeth to us during a campaign, knowing that this lying doesn't matter. That is the world we have chosen to accept.

2. Today is tomorrow's yesterday. Time will tell whether a Trump presidency is dangerous or not. It will certainly shift the parameters of what is possible and how international relationships are recalibrated. The truth is, we have no idea what will happen when he takes over from an intelligent, articulate, cultured, plitically experienced president who was thwarted throughout his presidency by a Congress determined to stop him doing anything.

3. We now enter a new and unpredictable world. We also do not know what impact this phenomenon will have on the French and German elections next year. An era of reactive populism across Europe will shift all the plates across the planet, but we don't know. We felt the same when Ronald Reagan took up the reins in the White House, but although his presidency brought elements of “worry”, the world survived; furthermore, the chemistry between him and Gorbachev provoked change that might not have been possible with other characters. (Of course, this led to Putin…)

So, it is too early to make judgements or even prophecies (although this won't stop people trying).

I am a Christian. I don't think Christians should ever be surprised by anything that happens. We get on with reality, whatever complexion that reality adopts. We are committed to the world, but fired by a vision of how that world might be different. So, even if the world goes mad, we will stay stuck in – trying to shape it, yes, but also engaging with it whether it looks good or bad.

We'll see…

This is the text of this morning's Presidential Address at the Leeds Diocesan Synod:

The fifth of November. The day we remember how we used to burn Roman Catholics in this country.

Last Monday I preached in the church where Martin Luther became and served as a monk. The Augustinerkloster in Erfurt looks today much like it did when Luther prostrated himself before the altar and took his vows. I was there with a group from this diocese, having been invited to preach on the 499th anniversary of Luther (allegedly) nailing his 95 Theses to the door of the Schloßkirche in Wittenberg. Last Monday kicked off the year of celebration and commemoration of the Reformation and will conclude on 31 October 2017.

The Reformation divided Europe and changed the world for ever. Yet, when the German monk decided to challenge what he saw as ecclesiastical perversions of the gospel and church order he did not intend to create a new church. He wanted to heal the church and return it to its proper form and role. Yet, he discovered quickly that it is easier to set off destructive events than it is to stop or control them. The Law of Unintended Consequences led to civil uprisings, religiously-inspired violence, civil war and political settlements that exist to this day in Germany. The Reformation marks the recovery of the primacy of God’s grace as revealed in Scripture; yet, it also calls to memory some dreadful passions, all-too-human rejections of grace, and Christians who could no longer see each other as belonging to the same church.

The legacy was the rise of the Enlightenment partly as a reaction against religious power and the violence of the Thirty Years War. It is significant that in Germany the Reformation Jubilee is being marked by a huge degree of ecumenical partnership, with the Pope even launching the year in Sweden last weekend. It has taken 500 years and we are not there yet. It is easy to divide – hard to reconcile. And yet we are a church fired by a gospel of reconciliation, committed to a ministry of reconciliation, needing to be very careful that the decisions we make do not deny that gospel or ministry itself.

I mention this this morning for several reasons. First, because our diocesan link with Erfurt is one we wish to strengthen. In the light of Brexit, our European links take on an even greater importance. Secondly, and as I said in my sermon in Erfurt, we need to learn our history and learn from it. If we do not know where we have come from, then we cannot know who we are. Thirdly, our reading of Reformation history should provoke in us a humility that comes from recognising that we are firmly placed in this world while being fired by a vision of another world, but that our this-worldliness can easily lead us to behave in ways that deny the nature of the Christ we are called (by the Apostle Paul) to imitate.

However, my other reason for starting with the Reformation and last week’s Erfurt visit is that every generation faces its unique challenges and choices. One of the challenges we face in the UK in 2016 is the slow corruption of our public and political discourse. It is not coincidental that the former Director General of the BBC, Mark Thompson, a committed Roman Catholic now running media in New York, has just published a book titled ‘Enough Said’ in which he – correctly and possibly prophetically in my view – names the currents of bile, destructiveness and dehumanising contempt that colours the public discourse in Britain, across Europe and in the United States. I offer you Brexit, migration and the US Presidential election.

Like charity, let’s start at home. Whether you voted in the June Referendum to remain in or leave the European Union, the fact is that the vote went the way of Brexit. Not overwhelmingly – we now live in a very divided country. The referendum, however, was advisory and did not legally or constitutionally bind the government (or Parliament) to deliver on the decision – this in contrast to the AV referendum that was binding. Hence, the legal clarification sought this week in the High Court was entirely reasonable and, it could be argued, entirely necessary. The question of who, in a representative parliamentary democracy and following a non-binding referendum, has the right to trigger negotiations that then lead inexorably to a radically different constitutional settlement, is a very important one.

The courts ruled this week, and immediately allowed an appeal by the government to the Supreme Court. That is how the rule of law, based on an independent judiciary, is supposed to work in the sort of parliamentary democracy we rightly celebrate and value in this country. The rule of law should never be taken for granted. It is hard won and can be very easily lost.

So, even if you think Brexit is the right move for Britain and you want to see it happen quickly, you should be very alarmed at newspapers referring to judges as “enemies of the people”. Several newspapers suggested yesterday that we should get rid of judges who don’t do what certain politicians want and replace them with ones they do. Now, does that sound familiar? And do you spot the serious risk to the rule of law. And isn’t this precisely the sort of sovereignty that Brexit was supposed to guarantee to the UK in the first place?

As racism, intolerance and violence increase across Europe, it is probably just as well we can look to the Land of the Free to keep us sane and safe, isn’t it? Oh. So, even there we see the final throes of a presidential election that has been reduced to an abusive slanging match that is hardly going to commend ‘democracy’ to those countries and people we so often think should be compelled to enjoy it.

But, it is the threat to the public conversation that is so dangerous and potentially poisonous. How we speak to, with and about one another matters far more than we might wish to think. Christians must speak differently, refuse to collude with or be corrupted by what is swilling around in the media and on social media, and hold to account those who threaten the nature of our discourse by what they choose to say or print.

When we accept our judges being labelled “enemies of the people” for doing their job, then we will be inviting the Law of Unintended Consequences to apply – where civil society is corrupted bit by bit by bit because we can’t be bothered to contest it. Europe has been here before.

Now, you might be feeling a little morose at this point. You should be. However, as someone once said, “don’t shout at the darkness – light a candle”. How might we respond positively to this challenge?

Since this synod last met the clergy of the diocese – 400 of them – convened at Liverpool Hope University for the first clergy conference since we were created at Easter 2014. One of the highlights of the three-day event was a presentation and dialogue between Professor Brian Cox and Professor David Wilkinson on the theme Science, the Cosmos and Human Meaning. After each had presented – and boggled most of us with stuff we didn't always understand (but still tried to look as if we did) – I moderated a dialogue between them. Brian needs no introduction: an agnostic with a huge media as well as academic presence. David, a Methodist minister with experience of inner-city ministry in Liverpool and a gift for Radio 4's Thought for the Day, has doctorates in astrophysics and theology (which is a bit greedy) and is Principal of St John's College, Durham.

After lunch – which was dominated by students wanting selfies … not with me – clergy asked questions of both guests and the conversation continued. It was interesting, intelligent, informed, generous and completely riveting.

But, why did we do it?

One of the things Brian Cox is concerned about is how to bring public institutions and disciplines together to model how to have substantial conversations about things that matter and to offer an alternative to the appalling public – mainly political – discourse we are subjected to during these difficult and uncertain times. In fact, that is why I invited the two professors to come in the first place. Clergy, lay people, bishops, the church need to be engaged in cleaning up the nature of public debate, and one way to help do this is to model it. David Wilkinson and Brian Cox did this in relation to science, but in a way that took us beyond the sort of nonsense prejudicing and name-calling we see between fundamentalist religious people and fundamentalist atheists. Brian and David explored the differences between the ‘how’ questions and the ‘why’ questions of human existence.

We are now looking at how to take this forward. If you can get to any of Brian Cox’s live shows (currently touring the UK), do enjoy what this looks and sounds like. Here we see an agnostic and a Christian both begin in the same place: looking at the enormous beauty and complexity of the multiverse and wondering what matters in the life of it. It is not unusual to have a common existential or intellectual starting point.

(We are now looking at a Lay Conference one day in early 2018 – it has not proved possible to get a suitable day at a suitably large venue in 2017.)

So, today we as a synod continue to work at shaping the nature and mechanics of our internal discourse as a church. Standing Orders might not be words that float everybody’s boat, but they provide the parameters in which we can then conduct our internal synodical conversations and decision-making. How we speak with one another will say something about whether how we speak outside the church will have any credibility. We will discuss deaneries and deanery synods – again, not words that inspire martyrdom in the minds of many people. Yet, the purpose of deaneries and their synods is not simply to order the life of the church, but to set us free to pay attention to our mission of reconciliation in the world and how we go about it. Structures are there for a purpose, and the purpose is not simply to perpetuate a structure as an end in itself. We will look at the vital matter of education and what sort of people we want our children and young people to grow up to be. Education is not an end in itself, but a means to an end: nurturing good and godly human beings, neighbours, citizens, who live and work for the common good. Safeguarding is a vital part of our common duty to ensure that our churches are safe places for all people, especially children and vulnerable adults.

In other words, our agenda might look a little inward-focused at first glance. It isn’t. It is part of the work we still need to do in order to enable us to be the church our region needs us to be for the sake of God and his kingdom.

Brothers and sisters, I trust we will speak with one another in love, and speak of the church in love – offering mercy and generosity in the place of suspicion and mistrust. Together we can continue to shape a diocese – and its communication by word and deed – that reflects the nature of the Christ we serve and serves the world for whom we are called. Together we might pay attention to how our discourse might offer a different model to that which we see in parts of our media and our political world.

And let us remember that, as Martin Luther discovered in such a revolutionary way, in the end it is all about grace.