This is the basic text of a lecture given at Bradford Cathedral on Sunday 16 February 2020, followed by a Q&A and a sermon (at Choral Evensong) on Revelation 4.

Introductory survey

”The world isn’t working. Things are unravelling, and most of us know it.” So begins the Introduction to Jim Wallis’s book The Soul of Politics. He goes on: “Our intuition tells us the depth of the crisis we face demands more than politics as usual.” He then cites Gandhi’s seven social sins: politics without principle; wealth without work; commerce without morality; pleasure without conscience; education without character; science without humanity; worship without sacrifice.

When did Wallis write this? 1994 – twenty six years ago when Bill Clinton was US President, John Major was Prime Minister, Helmut Kohl was German Chancellor, Mandela was elected as President of South Africa and, while the world was horrified by the Rwandan massacre, the Balkans reminded us that ethnic wipe-outs were not just the stuff of European history. The blurb on the back of the book helpfully says: “As the acquisitive eighties are left behind and we bask in the idea of the more ‘caring’ nineties, Jim Wallis’ book is both a sharp reminder of cold reality and an encouraging manifesto for change.” Remember the ‘caring’ nineties? They came before the nervous noughties and austerity teens, leading us into the world of Trump and Johnson, fake news and unaccountable demagoguery, brazen lying and morality-free manipulation of people and facts.

Well, in my own lifetime I have seen the colour of politics change. The ravages of the Second World War were even to be seen in the buildings and bombsites of Liverpool in the sixties when I went to school. The seventies saw battles for the economic life of this country, leading eventually to Thatcherism and the radical reordering – some would call it destruction – of many communities in the wake of social and economic engineering. And all this was going on while the bipolar world threatened nuclear war and global extinction – the Cold War turning into a very Hot War, as it were. Proxy wars were fought around the world as Right and Left, Capitalism and Communism, fought their corner in places where weapons were the most powerful currency. The eighties ended with the end of the Soviet Union and the collapse of the Iron Curtain, leaving a supposedly monopolar world in which liberal free-market Capitalism led an uncontested procession through financial deregulation, globalism and optimism (unless, of course, you lived somewhere that paid the price for all these marvellous benefits to the wealthy West).

The ‘caring’ nineties ended in Blairite optimism, facing a new millennium in which the planet could see only growth, peace and liberal ascendancy. 9/11 put an end to all that. The Twin Towers, almost a visual symbol of the dollar sign itself, collapsed under attack from a form of Islamism of which the world was largely ignorant (despite Afghanistan, Iran and Iraq, and other riven countries) and for which the world was unprepared. Assumptions about the inevitability of liberal domination bled into the dust of New York, provoking an awakening awareness of what was going on in the shadows. Economic globalism opened the windows to globalised terrorism and experiences of brutality that most civilised people thought had gone out with the Romans – or, at least, with the horrors of the twentieth century and its Hitlers, Stalins and Pol Pots. Extremist politics began to breathe the fresh air of societies unprepared for the challenges of a brave new world in which migration, once seen in Europe as an economic necessity, turned into a mass movement of people driven by fear to escape oppression, bloody conflict and violence.

At the beginning of the new decade we see the Far Right rising in both west and east, re-running Weimar in an age desperate for nostalgic certainties, but forgetful of how democracies were undermined less than a century ago by demagogues who loved power more than truth, morality or integrity. Brexit has exposed much that we might have preferred to keep hidden beneath the complacent skin of a Europe that assumed its liberal credentials without ever really checking them. Nationalisms are growing, language is being corrupted, lies are deemed acceptable, and, in the USA, people who would have damned Obama for kissing the wrong woman excuse the amorality, stupidity, recklessness and incompetence of Donald Trump (who will probably get re-elected in November). I have said enough elsewhere about Brexit, Boris Johnson, the public discourse and the triumph of slogan over truth.

Where we are now

But, contemporary politics in the UK and wider western world face other challenges. The legitimacy of electoral systems, assumed until very recently to guarantee security and democratic accountability, is now being questioned. A referendum seemed a reasonable mechanism to use in gauging the mood of a nation until, too late, we realised that it has little or no place in a system of parliamentary democracy in which representatives (not delegates) are elected to make decisions together on our behalf. The stability of German political life is currently strained by the presence in both the Bundestag and state parliaments of the Far Right pro-nationalist Alternative für Deutschland – now evoking memories of Weimar: they are getting into power by electoral means, but their manifesto is one that, once in power, will undermine the very democracy that allowed them to be there in the first place. (As I discussed in a sermon in autumn 2019 at Manchester Cathedral for the start of the new legal year, democracy depends not on the rule of law, but the rule of good law.)

The 2019 general election in the UK made clear that, for now at least, old tribal identities and loyalties have been replaced by new alliances around eclectic identities and affections, often based on false associations. As I have said more than once in the House of Lords, the surgery of Brexit will not address the disease that ostensibly caused people to vote for it: most complaints about the EU had little or nothing to do with membership of the EU, but everything to do with Westminster, austerity (a choice of the UK government without any interference by Brussels) and metropolitical complacency. Wealthy Old-Etonian, Oxbridge-educated professionals, immune from any economic consequences of a bad Brexit, persuaded the rest of us that other people were the ‘elite’ ‘establishment’. How did that happen?

Behind this lies a feature of political life that certainly isn’t new. Those profiting now from the reordering of political life and discourse are those who know how to disrupt, cause chaos, kick the furniture around. While everyone else is either distracted or disorientated the disruptors exploit the chaos, capitalise on the collapse, and then proclaim themselves as the saviours from the chaos they caused, but for which they take no responsibility. Trump, Cummings, Salvini, Bolsonaro, Orban: I could go on.

Well, that’s all pretty miserable, isn’t it? And that is only a rather selective thumbnail sketch of where we are and how we got here. Others will see it differently and describe where we have got to as progress. And that is a debate for another time and another place. For today, however, I want to pose questions about the nature of good politics, healthy discourse, and accountable power.

Politics

Politics is simply the discourse of our public life – our common life. Bring two human beings together and you have politics: potentially two different perspectives, two understandings of what matters and what should be done, two parties to a power relationship, and so on. The negotiation of a common life and ordering of how we live is the stuff and raison d’etre of politics. It has to do with people, priorities and principles, praxis, personalities and power. (So many ‘p’s.) Rowan Williams puts it like this in his introduction to an excellent book edited by Nick Spencer and Jonathan Chaplin and entitled ‘God and Government’ (SPCK, 2009): “… if God’s purpose for humanity is a common purpose, not just a set of individual blueprints for escape from a disaster area, we have a duty to ask how the organising of society makes this purpose harder or easier, more or less attainable.”

This is why the rather tedious protestations that religious leaders should keep out of politics is so absurd as to defy rational discussion. (The establishment by law of the Church of England and the place of bishops in the House of Lords are up for debate, but in a completely different category: that of political ordering and democratic accountability.) Speaking for myself, Christian commitment is about human flourishing (the kingdom of God) rooted in a theological anthropology that holds sacred the infinite value of every human being and the need for mutual sacrifice in costly love in the interest of the common good for all in a particular society. Good politics, in this sense, places people and their essential dignity at the heart of the discourse. Made in the image of God. If politics is about people, it is hard to see how religion can have nothing to do with it. If religion is about people, it is hard to see how it can have nothing to do with politics.

You might be wondering where the title of this lecture came from. ‘Waiting for a Miracle‘ is the title of a 1987 song and album by Canadian singer-songwriter Bruce Cockburn. It recognises that people keep plugging away at making the world more just and more generous, but all the while waiting for a miracle. The task seems both endless and unachievable. The powermongers keep winning out. Like the lament of the Psalmists and the prophets of the Hebrew scriptures, we long for heaven while being chained to earth where the poor suffer at the hands of the rich, the weak under the boot of the powerful, the meek in the shadow of the self-interested. But, waiting for a miracle – or someone else to ‘do something’ is an abdication of responsibility on the part of a citizen whose citizenship brings both privilege and obligation.

I remember a number of conversations with Zimbabweans during a visit to that beautiful country over a decade ago. Inflation was around 10,000%, the secret police were everywhere, there was no water in the city of Gweru (all four pumps into the city had broken beyond repair), food was scarce, and social infrastructure was in a state of collapse. And there was real fear. In addition to those who wanted me to give them a job in London (where I was serving as the Bishop of Croydon), others also suggested that “someone must shoot the President”. “We hope there will be change.” I would ask how this hope might be realised and received the same reply: “We pray that God will do something.” I would ask how they might be the answer to their own prayer – not in shooting the President, but in organising and acting to get him out. Somehow. No answer.

Now, I would never be critical of those who live in constant danger and for whom opposition can be hugely costly. My point is simply that hoping and praying should accompany action, not replace it. Citizenship brings responsibility and accountability and that inevitably has political expression because it involves the ordering of society, shaping it for the common good, and the promotion and defence of human flourishing. So, create the miracle, by all means, but don’t just hang around waiting for it. Work at it and for it, but with the patience of waiting.

Wisdom and faith

So, why speak of wisdom and faith in the same sentence as politics?

Well, as I touched on earlier, there is an oft-repeated expression in our society and media of the charge that Christians should stay out of politics – as if neutrality was ever a possibility. I have rehearsed this argument too many times before, so I am not going to flog it again now. But, there is no such thing as a neutral voice and there is no neutral space. Everyone comes at life and politics from a particular perspective, with a particular world view and associated values, and with particular interests at heart. A secular world view is no more neutral than a religious one. (This is something tackled head on, among others, by the American philosopher Alvin Plantinga as far back as the 1960s.)

Wisdom is something we derive from history and from experience. It comes from deep learning and the humility to admit the provisionality of knowledge. Wisdom depersonalises politics, seeks to understand both the polis and the populace, identifies where (and upon which values) integrity lies, discerns which moral framework cannot be negotiated away amid the pragmatic claims of political debate, and informs the reflective conscience that keeps hubris in check.

Which is why faith and wisdom cannot be separated in a consideration of the political task. Because faith is what every individual and society places on certain assumptions about, for example, why people matter, what actually constitutes a good society, what integrity looks like – what I call a ‘theological anthropology’.

Let’s begin to apply some of this to the politics of today. We can start at home, especially in the light of the political behaviour emanating from Downing Street this week. I will be categorical in my language, but you might choose to differ.

Our current Prime Minister is a man who has made a living out of lying. His personal as well as political/professional life betray a set of utilitarian values that revolve around and are oriented towards his own personal ambition, power and hubris. I refer to his admitted invention of stories aimed at misrepresenting and ridiculing the European Union in the Daily Telegraph; his behaviour towards two wives and an uncertain number of children; his deliberate use of misleading language during the 2016 referendum campaign and subsequently; the breaking of too many promises (playing the hero before the DUP, then agreeing a border down the Irish Sea, for example); and his willing subjugation to the strategic will of his Chief-of-Staff, Dominic Cummings.

“Get Brexit Done” was always a slogan disconnected from reality, as the UK will soon find out. “Unleash the potential” assumed that potential had been leashed – and saw the new Chancellor of the Exchequer state only a week or two ago that the UK would now be able to establish freeports for the first time, ignoring the fact that we could already do so and have done so as members of the EU (until we opted out in 2012). I am not arguing here that this is a reason for not leaving the EU; just that the electorate has been repeatedly misled.

Now, why might I be singling him out? Well, basically because the political discourse, so corrupted by the whole Brexit process, has diminished the importance of truth, reality and integrity in our public life. The reshuffle saw the sacking of the one man who has actually achieved anything and who commands the respect of all sides in a deeply divided Northern Ireland – Julian Smith. Threatened by competence? Needing to surround himself with sycophants who will not challenge him? Unwilling to hear what he does not want to hear? Afraid of anyone who might be honest about the costs of policy or who does detail? Fearful of being challenged by the junior prefects? I guess we will eventually find out. But, the point here is that big words and huge ambitions do not compensate for weak character, lack of attention to detail, or the re-discovery of some magic money tree that was absent for the poorest in UK society for a decade. Promises are reneged upon; commitments are laughed off; contradictions are ignored; in a previous age, any one of these would have seen outrage across the political spectrum, action within the party, and a campaign in the media to secure a resignation.

Not any longer. We have now sold the pass by accepting that amoral, immoral and hubristic language and behaviour are acceptable if they promise to deliver on a pragmatic solution to a different problem – whatever the cost, especially to our moral or political culture. It is easy to look across the Pond and mock the Toddler in the White House, marvelling at how, for the Republicans, love of power allows them to dismiss all those things that they would have railed against in a Democratic President. Imagine if Obama had had an affair or told a lie. Remember Clinton’s impeachment. Imagine the response by evangelicals if Clinton or Obama had said something misogynistic or deliberately and openly contradicted reality? But, Trump knows he can get away with anything because morality is selective and power trumps everything else.

The point here is that these guys get away with it because we collude in it. Someone recently complained to me about a ‘culture of deference’ in the Church. I don’t buy this; I think it is a cop-out. When we resort to blaming a ‘culture’ it can only be because we are denying our responsibility as agents who create that culture. A culture is constituted by the behaviour of those involved, and their behaviour is shaped by the choices they make as to how to act – or not act – within it. Not speaking up is a decision; you can’t blame ‘the culture’.

And so it is with politics. If we still value wisdom and accept the claims to responsible action that faith both assumes and imposes, then we must take responsibility for the culture we create. So, when we are told deliberate lies by those in public office (not to be mistaken for errors of information or interpretation), we either allow it to pass – shrugging our shoulders and saying that “this is just how things are” – or we call it out and refuse to bow at this altar of shame.

This is why it is so important for a critical scrutiny to be applied to current political developments. This week’s Church Times carries a commissioned article by me on the danger to democracy and its institutions when a government with a big majority decides to control its own narrative, declining to justify or explain its policies, absenting itself from interrogation by external experts on behalf of the public. In other words, prioritising propaganda over accountability. This is a slippery slope and, if the BBC becomes a casualty of this cultural slide, it will not be for reasons of economics or the vital-but-difficult role of a publicly-funded public service broadcaster, but for reasons of political vindictiveness and a dangerous tendency by the powerful to bypass scrutiny.

Political language, assumptions about the political task, and changes to our political culture all need to be taken more seriously than they are. It is not enough for leaders to ignore challenge in these areas with either hubristic ridicule or sweeping and patronising dismissal. Passivity on the part of the governed brings its own culpability. Visit the Topography of Terror museum in Berlin if you want to revisit how civil society is so easily corrupted by a gradual ceding of territory in language, culture and courage.

Reflections

So, before concluding these provocative reflections, I want to point the way a little further into what a good, ethical politics might look like, and what the place in it of faith and wisdom might be. And I want to do this by commending three books in particular: Rowan Williams, ‘Faith in the Public Square’ – a series of lectures, writings and addresses, some of them easier than others; Luke Bretherton, ‘Christ and the Common Life’ – a recently-published treatment of the theme by a British theologian living and working in the United States; and, briefly, Tom Holland, ‘Dominion’.

The Christian Church has since its beginning held claims against the power of the state. Caesar was not Lord; Jesus is. What Rowan Williams calls ‘procedural secularism’ “was born because Christians insisted that a distinction must be drawn between communities that understand themselves to be faithful to a sacred power and political communities whose task is to sustain the arguments necessary to balance and manage the inevitable differences that constitute our lives.” He goes on to say, effectively that Jesus did not come announcing that the Big Society was at hand.

In other words, the Christian Church – and, particularly, the Church of England established by law – has a responsibility in a democratic society to hold on with both theological and rational confidence to its narrative of the Kingdom of God, being clear how this shapes our understanding of what is either permissible or destructive in and of our particular society. If the narrative told by those in power – that lying is acceptable, that people can be patronised and corrupted by meaningless slogans, that revenge can be taken against judges because the rule of law is to be subjugated to the rule of power, for example – clashes with the narrative of justice, mercy, integrity and accountability, then a stand must be taken.

Hence the role of the Lords Spiritual in the UK Parliament: whether welcome or not, to shine a possibly unique light on matters of our common life and, without fear or favour, to hold power to account. Not with any sense of entitlement or moral superiority, but, rather, with the confident humility that light must be shone.

(I am always struck when in the chamber of the House of Lords that I ’inhabit’ there a remarkable constitution. When (in the Queen’s Speech) the Monarch reads her Government’s legislative agenda before the executive, the legislature and the judiciary – the three legs of a stable parliamentary democracy – she does so in the name of God. The three legs do their work in the name of the monarch who recognises her accountability to God. But, if she looks up, she will see the statues of the twelve barons who drafted the Magna Carta and held King John to account at Runnymede in 1215. That is the political space we inhabit, even if it is difficult to explain.)

So, for example, when we hear language or policies that reduce human beings to economic cogs in someone else’s machine, we need to pay attention and more. When we hear the world spoken of in terms that assume domination instead of dominion, exploitative control instead of accountable stewardship (especially accountability to those generations not yet born), then our voices must be raised in questioning challenge. As John Gray has pointed out (from an atheistic perspective), “The distinctive contribution of Christianity to morality – which is reflected in liberalism now – is that if you think back to the ancient Roman world, then one feature that came in with Christianity was the idea that human beings, reflecting the nature of a Christian god, had some responsibility for not being cruel or not even tolerating cruelty… So this aspect of modern liberal morality – don’t be cruel to people – is hardly found in pre-Christian morality. It’s a gift of Jewish inheritance that Christianity continued.”

Remember who said: “Politics have no relation to morals”? It was Machiavelli. Enough said.

Tom Holland, whose brilliant book ‘Dominion’ describes how the morality of the western world and beyond was uniquely shaped by Christianity, despite the many devastating failures by Christians to live out their distinctive theology, quotes Zhivago’s uncle in Dr Zhivago: “You have to remember that until the dawn of the Christian era, the Mediterranean world was a world of slave empires.” As the new Conservative MP for Devizes, Danny Kruger, implied in his maiden speech in the House of Commons earlier this month, the sort of wisdom that informs and shapes good politics might well be found in the past and not just in the pragmatic present. Good politics needs a good answer to a good question: what is a human being and why do we matter?

These are the matters with which Luke Bretherton wrestles in his book ‘Christ and the Common Life’. I concur with his important observation about secularism and its assumptions: “It is traditions with a cosmic imagery that have the resources to foster the plurality and sense of contingency that is necessary for a faithfully secular, democratic, common-life politics. Without them the state and market have no epistemic, social or institutional limits.”

As Bretherton says: “Sustaining a common life requires commitment to a vision of human flourishing.” Christians – Anglicans in particular – must not be shy in helping to shape that common life by conscious and deliberate engagement in political life as citizens of this world who are drawn by the demands, freedoms and obligations of their citizenship of God’s Kingdom.

Following on from Thursday's visit to Karl Barth's house and my sight of Barth's original handwritten draft of the 1934 Barmen Declaration, I wonder if such a document would be possible in a culture of privatised spirituality such as that assumed by many today to be both desirable and normal.

This isn't a disconnected question. I have spent the last couple of days – on and off – reading the lectures that form the first part of Rowan Williams' Faith in the Public Square. In these pieces he addresses questions of secularism (essentially instrumental/functional, one-dimensional and totalising). Seriously interesting, challenging and written with great lucidity, he goes to the heart of the matter in attesting that the 'public space' of contemporary culture is not in any meaningful sense neutral or free – a a point I keep labouring with less patience and less erudite articulacy than Rowan:

[Telling and enacting a story that is different from that propagated by the modern state] of course involves exposing the fact that the modern state does in fact tell a story: that is, that it is not the embodiment of a timeless rationality. … The main task [of the Church] is to create 'spaces' for an alternative story – to challenge the self-evidence of the narrative of secular modernity. (p.43)

In speaking of the 'market state' – the successor to the 'nation state' – he comes up with the marvellously succinct description of the consumer's role of the last thirty years as “isolated choosing machines in a market-shaped wilderness”. (p.74)

This cannot do justice to the arguments Rowan develops. I do wonder if the leader writers of the Independent newspaper (as well as others) have read these texts and formed any response to the arguments therein. I further wonder if any serious response has been made to Rowan's analysis since the book was published in 2012.

The final lecture in this section addresses the tendency nowadays for people to prefer 'spirituality' to 'religion', but questions the individualism and privatisation under the state that such language assumes. I remember reading a paper in which the writer urged the disbanding of organised churches and the assembling of like-minded 'liberals' who could associate together in the development of a new form of spirituality. I asked how such an atomised peer group would take responsibility for (and on what basis) caring for the poor, the unlovely and those who do not share their premises, and what power such a group would have to challenge injustice on grounds other than convenience or mere opinion/preference. I didn't get an answer.

Journalists used to tell me that Rowan Williams was to obtuse and difficult to read. I used to respond that they were just too lazy to persist – some things are complex and resist simplification. Reading these lectures, I have not changed my mind.

(And the question of the valid/essential role of religion in the public square is not one that Barth would have wasted a moment on, given the choices that had to be made in the face of the rise of Hitler and the criminal nature of 'public truth' in the Germany of the 1930s and '40s.)

Dr Peter Zocher & Prof Dr Martin Wallraff at Karl Barth's house in Basel

 

Today, apart from taking time to start on Rowan Williams's excellent and demanding Faith in the Public Square, I met an academic friend at the University of Basel and then we went to visit Karl Barth's house and archive.

Barth's house is not marked in any way and I wouldn't have found it by myself. The archivist, Dr Peter Zocher, was very welcoming – and is clearly an expert on the great man. I know this is really cringy, but I found it moving to hold in my hand Karl Barth's copy of Hitler's Mein Kampf and read the margin notes, underlinings, question marks and exclamation marks he had written in pencil. Having replaced that, Peter then opened up a document file and showed me the original handwritten draft of the Barmen Declaration of 1934 – probably one of the most important political and theological documents of the twentieth century.

I have to keep reminding myself that Barth didn't know how the story would end. As Hitler consolidated his power, it took great courage and clarity of mind to challenge him and the violent worldview he was soon to inflict on the whole world. All Barth and his friends had to go on was what they saw and heard at that point, and yet they recognised the evil that was being grown among them. (Barth himself refused to swear the personal oath of allegiance to Hitler, resigned his professorial chair at Bonn, and moved back to Basel.)

I also looked through Barth's personal copy of Dietrich Bonhoeffer's first books – including Nachfolge (translated into English as The Cost of Discipleship). Again, he had marked the text with questions and comments I couldn't decipher.

There is something powerful about holding and reading books that had belonged to, been read by and marked by a giant of twentieth century theology.

However, what I found haunting – and very difficult to put out of my mind – was the discrepancy between the theological sharpness of Barth and his domestic arrangements. Charlotte von Kirschbaum had moved in to the Barth home in Germany and moved with the family (his wife, Nelly, and their five children) to Basel. They lived, effectively, as a ménage-à-trois until von Kirschbaum was elderly and ill. Karl died in 1968, Charlotte in 1975 (after suffering from Alzheimer's for many years), and Nelly was the last to pass away in 1976. All three are buried in the same grave in Basel's main cemetery.

Barth's social skills were not great. Those still alive who remember him relate how difficult it was to know how to handle him. If you wanted to invite him for dinner, who did you invite come with him – Nelly, Charlotte or both? When Barth was away he would write letters to Charlotte, but never to his wife.

One of my abiding questions is how we judge theology in the light of the experience of those who propagate a particular theology. For example, does the fact that Heidegger supported Hitler (which Barth condemned) influence the credibility of his theological perspectives or his philosophical project? Is there a relationship between the nature of Rudolf Bultmann's theology and the fact that he was able to retain his professorial chair under Hitler when other Christians were paying a very high price for their discipleship of Jesus? And, if we are to take this seriously, how does the reality of Barth's domestic relationships impinge on his theology – especially the clarity of his ethical writings?

Or doesn't it matter?

Correction: I had misunderstood a point about Barth's letters. He wrote many letters to his wife, too, but these have not been published. Barth put in his last will and testament that his private correspondence with his wife should not be published.

What follows is the text of the Derek Hole lecture (in faith, society and ethics) I delivered at De Montfort University last night. It ends on the same question I posed in the St Wilfrid Lecture at Ripon Cathedral last year. It was merely coincidental that yesterday saw (a) the Prime Minister withdraw from negotiations with other party leaders on a framework for press accountability (post-Leveson) and (b) the arrest of four Mirror Group journalists for alleged phone hacking-related offences.

The big question still remains unanswered: why do those who own/run the press object to legislative underpinning of their regulation when they insist on it for everybody else?

Anyway, here’s the basic text:

The title ‘Faith in the Media’ is, of course, deliberately ambiguous. How the media represent and understand faith is a different matter from whether we should trust the media and the reality (or version of reality) they mediate to us. In this lecture I wish to address both questions, but in a discursive rather than purely analytical way. In doing so I am conscious of the limitations of time and scope, and so might well open up questions I then cannot address adequately here.

First, I will say something about who and what we mean when we speak of the ‘media’. Secondly, I will explore a little how the media work. Next, I will look at how the media handle faith and religion. And, finally, I will pose some ethical questions arising from our survey of media and faith.

Who are the ‘media’?

Did you hear about the Bradford Batman on Monday of last week? I was launching the new Dean of Bradford in the city centre before walking back to my car at the Cathedral. En route I was phoned by a freelance journalist who asked what I thought of the Bradford Batman. I am afraid I was correctly quoted in the Independent: “I think it was dead funny. But, look at the waistline and the tights – I don’t think he’s that fit.” He was later identified as a friend of the guy he’d handed in to police.

The fact that you heard about it isn’t very interesting in itself. It is just a story that is here one day and gone the next. Mere trivial entertainment and it didn’t exactly change the world. But, what is interesting is how you heard about it. I saw it on twitter. Others read about it in the local (or, subsequently, national) newspapers. Others saw it on websites as it flew through the internet’s synapses. Others saw it on the telly or heard about it on the radio.

In other words, the whole world now knows about the Bradford Batman… and they know it because of the media. Media are simply that: means of communicating information, data, opinion, image, analysis, etc. So, when we speak about the media at all, we are, in fact, speaking about the means of communication and not the content.

Yet, the media are not a ‘given’ in this world. Thirty years ago we would have heard the word ‘media’ and thought ‘radio, television and newspapers’. Now, however, some elements of print media – newspapers especially – are struggling to compete in a world of instant news, instant communication, free access to information via the Internet, and a lack of effective business models to enable such print media to survive. If they don’t make a profit as businesses, they must get cross-subsidised from other areas of the business’s operation or they cut back until they bleed to death.

Now, we might want to say “so what?” to this challenge. A good social Darwinian would just mouth ‘survival of the fittest’ and go back to his iPad. But, this change in the world has consequences that go beyond mere economic models and shape how we see the world and live in it. If you want to see what lies behind the events that gave rise to the Leveson Inquiry, you might well start here: to what extent does democracy require a properly-resourced independent press and what happens when profit becomes the ‘end’ instead of the mediation, analysis and comment on how the world is and who makes it that way?

In the context of the Leveson Inquiry we are all aware of the bad behaviour of some elements of the press. Among some of the dramatic and often shocking scenes from the inquiry, it was salutary to see Murdochs Junior and Senior brought back to face detailed questioning not only of practice, but of motive and of the nature of the ethical pool in which their media organs have been swimming. And just as goldfish do not usually analyse the nature of the water in their bowl, neither have some media operators ever critically analysed the ethical nature of the air that they breathe. So, Leveson dragged out an appalling record of (alleged) lying, duplicity, abuse of power, misrepresentation, deliberate defamation, corruption of public officials and police officers, implicit blackmail, criminality of a variety of types… and the constantly emerging picture still begs many questions – not only of those who perpetrated this culture, but also of those of us who fed it by buying the product, not challenging destructive media practices, not questioning the effects of such media behaviours, and feeding the monster by being easily entertained by other people’s destruction or humiliation.

Not many years ago Fleet Street dominated print media (a term that has only been invented recently) and newspapers at national, regional and local level enjoyed wide readerships. More importantly, they offered an intelligent scrutiny of political power – at the local level by having journalists dedicated to following local council debates and scrutinising the papers that fed those debates. Which is one simple way of illustrating that they played an important role in the democratic discourse, posing the questions the rest of us didn’t think of because we didn’t have the time to read all the paperwork. That’s just one example. Now, however, no newspaper (at any level) makes a profit, journalists do not have the time to do the work they used to do, and there are far fewer of them.

But, it isn’t the dominance of radio and television that has done this. Rather, it is the phenomenal sweep of the internet and mobile communications that has led to people dropping the buying of hard copy and obtaining their news and entertainment on their laptops, iPads or smartphones. And there’s probably no going back. Why? Because the digital revolution is so fast and deep that traditional print media cannot keep up. On Monday evening I was at a media reception at Lambeth Palace and the Guardian’s Andrew Brown described his profession as ‘dying’. Jerome Taylor, the excellent Independent journalist who was also there, tweeted on Tuesday the loss of a further 80 jobs at the Telegraph and pleaded: “Pay for the news!”

So, while many of us marvel at and enjoy the opportunities afforded by the new digital platforms, we are also aware of the cost – at many levels – of this radical change in the ways in which people engage with the media. For example, as Nick Davies points out repeatedly in his important and challenging book Flat Earth News, journalists are increasingly thin on the ground, have little time to get out of the office and away from the computer, can no longer provide the detailed scrutiny of power that served the interests of democratic accountability so well. PR – and it is reckoned that there are now more PR professionals and lobbyists than journalists – output finds its way into reportage unchecked – not because journalists are incompetent, but simply because there isn’t the money to pay for enough of them to do the job we have expected of them on behalf of the public interest and the common good. In other words, reduced professional journalism creates a democratic deficit that impacts on us all. If we won’t pay for it, we won’t get it, and there is a societal cost.

But, journalists cannot be paid with thin air or the gratitude of a loving public. Traditional media have increasingly tried to bolster their particular medium using traditional methods. Take, for example, your local newspaper. Like many people, you probably hate the fact that the front page is always headlined with murder, catastrophe, sexual deviancy, conflict or destructiveness of one sort or another. But, the editor will tell you that good news doesn’t sell; that bad news does. Somehow. It is the unusualness of an event that makes it newsworthy – a breach in a world that we assume should be both ordered and orderly. Let me illustrate briefly.

Several years ago, on my way to Guildford to preach at a service for the judges of the County of Surrey, I passed a newspaper billboard (for the Croydon Advertiser) that proclaimed: ‘Lollipop lady hit with stick’. From the pulpit I asked the judges which bit of this headline I was supposed to be shocked by: that it was a lollipop lady (not a man or a boy); that it was a lollipop lady (rather than an electrician or a lawyer); that she was hit (rather than poked or tickled); or that the hitting was done with a stick (rather than a fork or a wet lettuce)? The judges just laughed under their wigs – which wasn’t very helpful and didn’t answer my questions.

Anyway, the point is that newspapers try to address the decline in traditional newspaper consumption by trying to sell more newspapers – and they think that this might be achieved by having dramatic front pages rather than good news stories involving local puppies being loved by happy children. But, this solution doesn’t actually address the problem: the decline in sales is not related to the blandness of the product; it is because of the decline in usefulness or accessibility of the medium itself. Or, as Bill Clinton didn’t say, ‘It’s the platform, stupid’.

There are those observers, of course, who would say that the result of the economic and financial pressures, the vast reduction in the number of working journalists in various media, and the plurality of media outlets (you can get thousands of TV channels from satellite platforms) is a dumbing down of content. Even the news has to be presented in a way that entertains us. We can’t concentrate; so, we get brief, lowest-common-denominator infotainment – what some commentators think is just the latest way of anaesthetising us from the horrible and complex realities of the world. Neil Postman pointed to this in the great title he chose for his seminal book: Amusing Ourselves to Death.

The challenge for the media, then, is to discover the sorts of business plans that will allow for businesses to make a sufficient profit to enable them to employ professional journalists who have the competence, experience and conditions (time and scope) to dig into the stories that matter… in order to expose corruption, spread good news, interpret the world, shine new light on matters we thought we understood. At the moment traditional print media are surviving with massive financial losses, and by cross-subsidies from other branches of media businesses. All serious newspapers are shedding jobs.

The deficit for society is that we run the risk of diminishing the importance of reflective and critical thought that has had the time and concentration to do the detail that is necessary if power is to be held to account – especially at local level. If, as some exponents of Twitter, Facebook and the blogosphere maintain, everyone is a journalist today, then pity help us. Information can come at us from any part of the world – and that is good – but who has the time, expertise and accumulated wisdom to order it, scrutinise it, think about it and then present it accurately as ‘news’, argument or interpretation? Again, the social Darwinian will shrug and say it will all just sort itself out; but try telling that to the people and institutions that have been shredded in the process.

In the brave new world of social media, the two keywords are: interconnectivity and interactivity. If the Telegraph stitches me up, I have recourse via my blog, Twitter and other media to argue and tell the truth; I no longer have to rely on having a printed apology or a letter printed with the goodwill of the editor. In that sense the media have become more democratic – more open to everyone. But, as I have indicated, openness is no guarantee of accuracy, reasonableness, truthfulness or wisdom.

So, just as, for example, newspapers need other media in order to maintain a voice, so does any organisation or institution now need to avail itself of print, website, social media engagement and interconnected communication. But, the hard bit is that such engagement now demands interactivity: not preaching, but conversation; not propaganda, but attentive dialogue.

A couple of years ago I was in Rome for a communications conference with the Diocesan Communications Officers of the Church of England. During one session at a pontifical university we were introduced to a new web portal called pope2you.com. This was presented as the Vatican grasping the potential of emerging social media in order to connect with a new generation of young people. Except, of course, that it was still the Vatican telling people what to think and believe, rather than an invitation to a conversation that involved the Vatican listening to anyone else. They understood interconnectivity, but didn’t quite grasp the interactivity that characterises social media today.

And at this point we might digress into some thinking about how the media work and where ethics fit in.

Looking through an ethical lens at the media

Ethics has to do not only with how we behave, but also why we behave the way we behave. That is to say, when thinking about ethics we need to pay attention to the world view, the thinking and moral assumptions that drive the ways in which we live and choose and relate. So, any consideration of media ethics involves not only a questioning of the media – those who own, work, drive and create media content – but also the rest of us: that is, we who consume media output in any of a million ways. If journalists and media operators need to be subject to ethical scrutiny, so do those who consume their product. As Harold Nicolson observed, “We are all inclined to judge ourselves by our ideals; others by their acts.”

So, having surveyed very briefly and superficially the changing and challenging media scene, let’s move on to think about the ethics of all of us who create, own, run or consume the media products. I want to do this by first establishing a fundamental principle – fundamental, that is, to a Christian world view.

A Christian anthropology begins from the belief that every person is made in the imago Dei and is, therefore, infinitely valuable. Being so created, each person has freedom and responsibility… and is accountable to God and others who are also made in his image. We are to ‘cultivate the earth’ – that is develop and explore and grow the world – including technology. But, when we lose sight of the value of human being, we will quickly find that anything… eventually… goes. Every person, regardless of their particular compromises and failings, being made in the image of God, is to be respected.

Furthermore, every human being is redeemable. That is to say, it isn’t hard to find the muck of human life; but, do we believe that people can change? A Christian anthropology argues that people – made in the image of God – are redeemable. Therefore, how they behave or misbehave now is not the final word – something Dr Rowan Williams has a lot to say about (mainly in relation to language) in his marvellous book on Dostoyevsky: Language, Faith and Fiction.

Thirdly, human society offers a context of mutual relational accountability. This means that those who wish to stand in judgement on others must, themselves, be accountable. In other words, no hypocrisy on any side.

Now, this is where, as they say, the rubber hits the Leveson road.

The phone hacking scandal is coloured with the deepest of ironies in that those editors and journalists who ‘lost their moral bearings’ have argued that they were only wanting to expose the truth about other people’s lives – that they have a responsibility to (and I quote) ‘hold power to account’. Yet, of course, they located ‘power’ somewhere else and assumed themselves to be the arbiters of truth, the guardians of integrity, the defenders of a moral world. Some journalists still maintain – without the hint of a smirk – that they and their organs have no power… that they simply expose, tell stories, shine a light, describe reality, and leave it up to the now-better-informed to make their own judgements and draw their own conclusions. This is wilful nonsense. Those who have the power to intimidate politicians, destroy reputations, relationships and lives, consider themselves immune from normal moral and legal accountability, are people who shape the world, create a discourse, and not only set agendas for public life, but also assume the right – nay, responsibility – to act as incontrovertible witness, judge and jury in a society they purport to merely observe.

So, I ask: Is it not deeply hypocritical that those who do the judging and exposing are not themselves subject to the same accountability? During the MPs expenses business I received an excoriatingly angry email from one of the journalists involved. I had said on my blog that I thought the newspaper should be sued for incitement to criminal activity – they paid money to get hold of what was confidential data. He argued that this exposure was in the public interest. I asked if we could see the expenses bills of newspaper editors – on the grounds that they also powerfully shape the public discourse and more. He wasn’t pleased. (And he wasn’t at the media reception at Lambeth Palace on Monday…)

This ignores the real power that elements of the media have exercised over other people. The fact that a fact about someone is true does not mean that everybody should know it. And something has gone badly wrong when people – flesh and blood human beings – are turned into commodities for other people’s entertainment and titillation at the hands of people who then deny any responsibility for the consequences of their actions on other people’s lives.

When people are misrepresented or misused – held to account by people who hitherto have considered themselves to be unaccountable or untouchable – they betray an empty denial of humanity or human value. And once we start doing that with one category of person, we won’t find it easy to stop the habit. Witness the News of the World. Or listen to Nick Davies – the Guardian journalist who, against all sorts of pressures and threats, doggedly pursued the phone hacking story until it could be hidden no longer: “I know a fair bit about sex and drugs and hypocrisy in Fleet Street: executives whose papers support the war against drugs while shoving cocaine up their nostrils in the office toilets; reporters who attack the sexual adventures of others while routinely dropping their own trousers at the first scent of a willing secretary.”

Journalists may counter that they report the world as disinterested observers. I put it to you that they are shapers of the world along with those about whom they report. There is no moral neutrality to be found here. Which is why I support the need for legislative back up of any new post-Leveson code.

Now, this brings us to a second ethical lens through which to look at the media in general and journalism in particular: representation of truth.

In 2007 I took a group of twenty clergy and lay people from the Croydon Episcopal Area to visit our link diocese of Central Zimbabwe. Times were tough: inflation was by then running at a mere 10,000% and unemployment was reckoned to be around 80%. There was no power, water was not getting pumped into Gweru, people were beginning to get hungry and ill. We were invited to meet the Governor of the Midlands Province – a nice man who welcomed us to his offices. He had invited some of his senior people, but also a journalist with the state-owned newspaper in Harare. Following a robust exchange during the meeting, this journalist cornered me afterwards and pursued his point… on camera. At one point I argued that a confident country with nothing to hide would not ban foreign journalists and then complain about (to their mind) misrepresentation from outside the borders. However, I made the mistake of adding that in a democratic country we all run the risk of being misquoted or misrepresented, but that we also have the opportunity to challenge and respond. This became the next day’s front page headline: ‘Bishop: it is all UK media lies’. Apparently, I had seen no problems in Zimbabwe – it was all UK media misrepresentation.

I spent nearly £400 on my mobile phone pre-empting the damage back in London with the Foreign Office, Lambeth Palace, Church House Westminster and the Diocese of Southwark. To make it worse, a couple of months later a glossy magazine called New African was paraded all over WH Smiths with a three page ‘interview’ with me in which I denied any problems in Zimbabwe. I had done no interview and had no contact with the magazine at all. But, if you google me, you will still get links to this story and there are still people who give me grief when they see it online. (Still, I also saw a headline that read: ‘Prophet drowns during baptism’ and that compensated for the grief. Lousy prophet…)

Now, ‘truth’ is a difficult concept when discussing the media anyway. After all, it is not only the people involved that are complex, but also the technology itself influences and sometimes shapes content. For example, an important news story – and you have to ask who decides what counts as ‘news’ – might get dropped on the television because there are no good pictures; which suggests that the content only matters if it fits a particular medium. Which, of course, is questionable.

So, let’s try to pull some of this together and illustrate what actually goes on here. The notion that the media – as they are collectively known – simply reflect the reality of the world in which they are set is at the same time both true and nonsense.

It is utter nonsense because any story or programme or article is written for a purpose and in a particular context; furthermore, it is written or presented or edited in a particular way, with choices being made along the way about what stays in and what gets left out. And these choices are largely driven by unconscious assumptions about how the world is, why it is the way it is, and why anything matters in the first place. In other words, the worldviews of the editors or makers shape not only the material, but also how the material is presented.

For example, a few years ago there was a short series of programmes about the church in Britain today. Every reference to black Pentecostal churches was set against film of a packed congregation on a Sunday morning, everyone dancing and singing to a classy band. Every reference to mainline churches was accompanied by pictures of empty or derelict church buildings. Why not film in a large and growing church instead? Well, the answer is that the visuals were intended to reinforce a particular line.

And context? Well, don’t expect the Daily Mail to tell a good story about the EU or good immigrants – such stories just don’t serve the editorial end to which the stories are the means.

So, if that explains the ‘nonsense’, how on earth can it simultaneously be true to say that “the media simply reflect the reality of the world in which they are set”? Well, simply and rather obviously, because the uncritical assumptions that motivate editorial choice and shape understanding of the world and its events – that create meaning – are too often a reflection of that world and its dominant assumptions. And the way in which ‘faith’ or ‘religion’ is treated in the media – particularly broadcast and print media – too often betrays an ignorance about both faith as a motivating phenomenon and how faith works in shaping individuals and communities.

(I have long argued that RE in schools ought to include a compulsory component that deals with what worldviews are, how they are constructed, how they filter ‘reality’, and how they shape community. If the media betray ignorance of some basic tools for understanding how the world and its people operate, then this is not because media people are particularly thick, but because this prejudice-driven ignorance characterizes our society. And don’t get me started on politics.)

I make this point here because there is a rumour around that ‘the media’ are neutral and that certain views about the world and meaning are, therefore, also neutral. What I mean by this is that many in the media assume that a secular humanist assumption is neutral, whereas a religious world view is located somewhere up the loony scale where, being a problem, it needs to be confined to the realms of private opinion and not given space in the public discourse. Of course, this uncritically privileges the secular humanist worldview, but without any recognition that such privileging is the result of selective and uncritical thinking.

Now, I am not saying that all media representation of religion is negative; that, clearly, would be nonsense. And there are signs that broadcast programming, at least, is beginning to show evidence of more imaginative and adventurous coverage of religious themes. I chair the Sandford St Martin Trust and our remit is to promote excellence in religious broadcasting – actually, a rather narrow remit in a rapidly changing media world. Although we have seen a reduction by commissioning editors of programmes with religious or moral themes, this year the quality of such programming has been excellent.

Think, for example, of BBC2’s remarkable Goodbye to Canterbury on New Year’s Day in which the reputedly uncommunicative outgoing Archbishop of Canterbury Dr Rowan Williams, effortlessly took his audience through history, geography, philosophy, theology, architecture, art, music, literature, languages, spirituality and poetry as he paid close attention to the building of Canterbury Cathedral – opening our eyes to how ancient stones and relics can become signposts in the modern world. And they say he couldn’t ‘do media’…

Or consider Tom Holland’s slightly repetitive and controversial exploration of the emergence of Islam in Channel 4’s Islam and Empire. What began as an attempt to make sense of the death-throes of antiquity ended up running an enquiring finger over the fault-line that reverberates through the contemporary world: between science and religion, between history and faith.

Or, finally, the guaranteed entertainment of watching Professor Richard Dawkins dig philosophical holes for himself as he enters discussion with people who have acquainted themselves with science, but who easily expose his ignorance of anything but science. BBC1’s Science v Religion, although assuming a conflict that most of us reject – on the grounds that science and religion address different questions – brought the erudite former Chief Rabbi Lord Sacks into conversation with Dawkins, Baroness Susan Greenfield and Professor Jim Al-Khalili. Intelligent, searching, cultured. Mostly.

The point is that there are good examples of the media taking religion seriously. And part of the remit of the Sandford St Martin Trust is to encourage such programming, trying to persuade commissioning editors and programme makers that religion is fertile ground for good, interesting, entertaining subject matter.

Now, this matters today more than ever. Faith is not merely a worldview – a set of private beliefs that shouldn’t be given access to the public sphere because it will only cause trouble when it gets there. Faith is also about praxis – how people live their lives, shape their societies, order their priorities, work and play, build communities, and understand the value of how and where they live their lives. Faith is about stories of people and their communities, of living and dying, of love and loss, of triumph and defeat.

And some of us would go as far as to claim (which I haven’t got time to develop here) that even the atheists and secular humanists have worldviews that need examination and testing… on the grounds that even the fiercest rationalist lives to some extent by faith.

What I am arguing for here, however, is not simply that the media should learn to understand religion and faith and then privilege it with greater airtime, but that they should see religion as more than an irrational private belief system that is only interesting when it forms the backdrop for images of conflict. And what this reveals is the need for the media to be open to the need for intelligent interpretation of religion in the world. Hence, the argument put by Roger Bolton and others that the BBC, at least, should appoint a Religion Editor – just as they have a Politics Editor, Economics Editor, Arts Editor, Business Editor, Sports Editor, and so on. The role assumes the need for interpretation (not propagation) and we continue to press for this. This is not special pleading by religious numpties who want to protect Songs of Praise for ever, but a cultural argument raised by people who think intelligence matters. Much that goes on in the world cannot be understood at face value without an intelligent and informed understanding of the religious dimensions.

Well, that’s that, then, I guess. For society properly to be understood, we need media that take religion seriously and interpret the world in the light of it… as well as interpreting it in the light of world events.

So, we have identified briefly several ethical lenses through which to look at aspects of the media: how they handle the human person (and what this treatment betrays about our anthropological assumptions); truth and accurate representation; and utilitarian assumptions about people, stories and business.

And this leads me to suggest that people of faith need to shamelessly look at, report on, interpret, argue about, represent and question the world as they see it… but always in ways that fit the medium they wish to work in and communicate through. During the Bush Junior administration in the USA, Americans worked through some of the inarticulable dilemmas of private and public life through the characters and contexts of The West Wing – which might be deemed better ‘religious broadcasting’ than Songs of Praise.

The commodification of people for entertainment is pernicious and morally dodgy. Which imposes on all of us who consume media output a moral responsibility for what we consume, how we consume it and what we do with what it does to us. A brilliant illustration of commodification is to be found in Florian Henckel von Donnersmarck’s remarkable and moving 2006 film Das Leben der Anderen (The Lives of Others). The Stasi used surveillance to intimidate, humiliate and control people in the German Democratic Republic. This film shows the consequences for particular people – including the intelligence officer who finds himself humanised – at enormous personal cost – by seeing the humanity behind the ‘cases’. Intrusion into the lives of others becomes unacceptable once you begin to see people as human beings and not simply objects for the entertainment or judgement of others.

If truth matters and is game for exposure in any circumstances, then this must apply consistently – even to those who do the exposing of others. With freedom goes responsibility; with responsibility goes accountability. And, I might say, human beings are to be the masters of their technologies, and not the other way around.

The phone hacking scandal has exposed the ease with which people can be snooped on, watched, followed and stalked. The electronic world means that privacy is rapidly becoming a fantasy when it comes to our engagement with media. Yes, whole new worlds of possibility are opening up – creating new communities, new ways of experiencing the world and relationships, new ways of learning before engaging, and so on. But, it is also a world in which the technology allows enormous power to those whose power needs to be checked. For, I would contest that we live in a world which has lost the capacity – or vocabulary – for ethical conversation (that is, conversation about ethics) on any other grounds than competence. A fundamental tenet of ethics is, as every teenager knows, you can’t get an ‘ought’ from an ‘is’. In other words, the fact that something is – or is doable – does not imply a moral imperative: we can do it, therefore we may do it. Competence does not imply legitimacy.

In our rapidly changing media world technological competence presents new ethical dilemmas. If we can’t answer them all, we must at least be alert to their importance and not let them go by default. If we do, we might find ourselves in the brave new world lauded by James Murdoch in his 2009 James MacTaggart Memorial Lecture at the Edinburgh Television Festival: “There is an inescapable conclusion that we must reach if we are to have a better society. The only reliable, durable, and perpetual guarantor of independence is profit.”

Really? What anthropological assumptions underlie that assertion? Discuss.

What a way to go out?

Dr Rowan Williams celebrates his first day of freedom from office with a brilliant documentary journey through Canterbury Cathedral: Goodbye to Canterbury. The BBC at its best and Rowan at his best: brilliant, poetic, articulate, fascinating, stimulating, educative, erudite, clear.

I still maintain – as I have consistently – that the 'Rowan is too hard to understand' narrative was mostly an excuse by lazy commentators who couldn't be bothered to work at thinking.

In this programme – written and presented by Rowan himself – he proves himself to be an adept communicator and media operator. How embarrassing for so many to have written him off so easily.

In this wonderful programme we have poetry, art, history, music, aesthetics, theology, philosophy, drama, beauty, honesty, storytelling, ecclesiology, evangelism, rhetoric, social analysis, realism, education, communication, interpretive clarity, personal reflection, politics, economics, explanation, and more besides.

Perhaps Rowan might be persuaded to do more of this now he has left office?

I'm writing this before the QPR-Liverpool. Just in case all motivation has evaporated by the end of the game. I need Raheem Sterling to score a hatrick today, if my fantasy league team is to recover from its current despair.

Last night we watched the Julia Roberts film Eat, Pray, Love. Only because the film club thing sent it. Having watched over two hours of selfish psychobabble (how to find yourself by using other people), the DVD got stuck in the final scene – so, we still have no idea what great wisdom she articulated at the end of her search for herself. But, there were two good lines in it and I'll stick with them.

An at-the-end-of-her-tether Roberts decides to pray. Not being sure where or how to start, she suggests she might go with “I am a big fan of your work.” She could have chosen a worse opening line! She's actually summarised half the Psalmists with that line.

The second – and funnier – was when a bloke says to her: “When I look into your eyes I hear dolphins clapping…” Er… was that supposed to be romantic? I don't even know what it means. If you were a girl and a bloke said that to you, would you be flattered, swoony, seduced or what?

Mind you, I'm not sure what might be funnier. “When I look into your eyes I hear the Kop laughing at Everton…”? Or, “When I look into your eyes I hear cows fertilising the field…”? Or, “When I look into your eyes I hear Iron Maiden singing 'Only the good die young'…”? The mind boggles. However, I am open to alternatives.

I really should take lessons from the excellent blog of Stephen Cherry – this year's best find – and do something serious about looking ahead to the new year. Sitting here in the pub watching Liverpool beating QPR 2-0 (so far), my imagination isn't proving very fertile, but I'll venture the following quickies:

  • Liverpool to finish in the top six of the Premier League
  • Rowan Williams to enjoy his new post as Master of Magdalene, Cambridge, after a decade of ABC
  • Justin Welby to get a good start as ABC despite those who will either (a) chop his legs off while pleading 'mission', or (b) look for any weakness to exploit
  • West Yorkshire dioceses to have vision, courage and creativity when we vote for a creative and different future organisation in March
  • The safe arrival of a granddaughter in March
  • A useful visit to Sudan in January
  • Growing confidence in the churches
  • World peace and economic justice…

Oh, and Liverpool are now three up. I'm going while we're winning…

 

It wasn’t exactly a surprise – although even yesterday the speculation was simply that – but it is fantastic news that Justin Welby is to be the 105th Archbishop of Canterbury. A remarkable man, he has the breadth of experience, the wisdom and the proven track record across the piece to make him the right man for the right job at the right time. I will support him 100% and pray for him with vigour. Excellent news all round.

I reproduce the press notice here:

The Queen has approved the nomination of the Right Reverend Justin Welby for election as the 105th Archbishop of Canterbury. He will succeed Dr Rowan Williams who is retiring at the end of December after ten years as Archbishop.

The Right Reverend Justin Welby, aged 56, is currently Bishop of Durham.  He will be enthroned as Archbishop of Canterbury in Canterbury Cathedral on 21st March 2013.

He said today:  “To be nominated to this post is both astonishing and exciting. It is something I never expected, and the last few weeks have been a very strange experience. It is exciting because we are at one of those rare points where the tide of events is turning, and the church nationally, including the Church of England has great opportunities to match its very great but often hidden strengths. I feel a massive sense of privilege at being one of those responsible for the leadership of the church in a time of spiritual hunger, when our network of parishes and churches and schools and above all people means that we are facing the toughest issues in the toughest place.”

Dr Rowan Williams issued the following statement:

“I am delighted at the appointment of the Right Reverend Justin Welby to Canterbury. I have had the privilege of working closely with him on various occasions and have always been enriched and encouraged by the experience.

He has an extraordinary range of skills and is a person of grace, patience, wisdom and humour; he will bring to this office both a rich pastoral experience and a keen sense of international priorities, for Church and world. I wish him – with Caroline and the family – every blessing, and hope that the Church of England and the Anglican Communion will share my pleasure at this appointment and support him with prayer and love.”

Biographical Information

Born in 1956 in London, the Right Reverend Justin Welby was educated at Eton College and Trinity College, Cambridge, where he studied history and law. For 11 years – five in Paris and six in London – he worked in the oil industry, becoming group treasurer of a large British exploration and production company. He focused mainly on West African and North Sea projects. During this period he became a lay leader at Holy Trinity, Brompton in London, having been a council member at St Michael’s Church in Paris.

His father’s family were German Jewish immigrants who moved to England to escape anti-Semitism in the late 19th century, and integrated quickly. His British ancestors, on his mother’s side, include several clergymen.

A major influence both on Justin and his wife Caroline was their experience of personal tragedy. In 1983 their seven-month old daughter died in a car crash in France. Six years later in 1989, after sensing a call from God, Bishop Justin stood down from industry to train for ordination

He took a theology degree at St John’s College, Durham, in which he focused on ethics – particularly in business. He has since published articles on ethics, international finance and reconciliation. His booklet, ‘Can Companies Sin?’, drawing on his experience in the oil industry, evolved from his dissertation at theological college. He has frequently said that the Roman Catholic approach to Christian social teaching, beginning with the encyclical of Leo XIII’s Rerum Novarum, up to Pope Benedict XVI’s Caritas Veritate, has greatly influenced his social thinking.

For 20 years, his ministry has blended deep devotion to his parish communities with Church work around the world, especially in areas of conflict.

After being ordained Deacon in 1992, he spent 15 years serving Coventry Diocese. His Curacy was at All Saints Chilvers Coton with St Mary the Virgin Astley, in Nuneaton. In 1995 he became Rector of St James, Southam, a small market town in the same Diocese – and also the next year of St Michael and All Angels, Ufton, the neighbouring parish. He helped revive both churches, growing their congregations and launching bereavement and baptism teams, among other things. Between 2000 and 2002 he also chaired an NHS hospital trust in South Warwickshire.

In 2002, he was made a Canon of Coventry Cathedral, where he ran the reconciliation work based there. With Canons Andrew White and Stephen Davis, he worked extensively in the field in Africa and the Middle East. He has a particular interest in Kenya, the DRC and Nigeria, where he was and remains involved in work with groups involved in conflict in the north. In the Niger Delta, he has worked on reconciliation with armed groups. He met with religious and political leaders in Israel and Palestine, and on one trip to Baghdad reopened the Anglican Church with Canon Andrew White, shortly after the allied invasion.  In 2006 he also took responsibility for Holy Trinity Coventry, the main city centre church, as Priest-in-charge.

He left Coventry five years later, being installed Dean of Liverpool on 8 December 2007, replacing the Right Reverend Rupert Hoare. Liverpool Cathedral is the largest cathedral in England. Its local area, Toxteth, is among the most deprived in north-west Europe. During his deanship, he brought the Cathedral into much greater contact with its local community, working with asylum seekers and in partnership with neighbouring churches. The Cathedral also hosted events from a TUC rally to royal services. Over his four years, during which he also continued to work on reconciliation and mediation projects overseas, the Cathedral’s congregation increased significantly.

In 2011, he returned to the place where his journey towards becoming Archbishop began: on 2 June 2011, he was announced as the new Bishop of Durham, taking over from the Right Reverend Tom Wright. He was enthroned at Durham Cathedral on 26 November, and drew parallels between Liverpool and Durham – noting both the struggles and the enduring spirit of the two places.

On 9 November 2012, the Right Reverend Justin Welby was announced as the 105th Archbishop of the See of Canterbury. He will succeed Dr Rowan Williams, who is retiring at the end of December after 10 years as Archbishop. He will be enthroned at Canterbury Cathedral on 21 March 2013.

An expert on the politics and history of Kenya and Nigeria, he has lectured on reconciliation at the US State Department. In the summer of 2012, he was asked to join the Parliamentary Commission on Banking Standards.

His interests include French culture, sailing and politics

He is married to Caroline, who studied Classics at Cambridge, where they met. They have two sons and three daughters.

Chronology

Trinity College, Cambridge M.A. 1978
Société Nationale Elf Aquitaine, Paris 1978-1983
Elf UK plc, London 1983-1984,
Enterprise Oil plc, London, 1984-1989
St John’s College, Durham, B.A and Dip.Min. 1992
Deacon 1992, Priest 1993
Assistant Curate of All Saints, Chilvers Coton and St Mary the Virgin, Astley 1992-1995
Rector of St James, Southam, and St Michael and All Angels, Ufton, Diocese of Coventry 1995 – 2002
Canon Residentiary, Coventry Cathedral 2002 – 2005
Canon Residentiary and Sub Dean, Coventry Cathedral 2005 – 2007
Priest-in-Charge, Holy Trinity, Coventry 2007
Dean of Liverpool 2007 – 2011

Episcopal offices

Elected Bishop of Durham on 2 June 2011. Bishop Justin was consecrated at York Minster on 28 October and enthroned at Durham Cathedral on 26 November 2011.

The main roles of the Archbishop of Canterbury

The various roles and responsibilities of the Archbishop of Canterbury have developed over more than 1400 years of history. The one constant is his ministry as a senior bishop, though the nature and purpose of his authority differs in different contexts

Historically the central role, and the source of the archbishop’s authority, is as Bishop of the Diocese of Canterbury (the local church of Canterbury. His diocese in East Kent has a population of 890,000 people and comprises 261 parishes in an area of nearly 1,000 square miles.

The Archbishop of Canterbury is the Primate of All England (the ‘first bishop’ of England), and shares several roles with the Archbishop of York. For well over a thousand years the distinction of the Diocese of Canterbury has given its bishop formal responsibility as a ‘metropolitan’ – the first among the bishops of a region. He has authority (also known as ‘jurisdiction’) at all times in the 30 dioceses of his Province – 29 in southern England, and 1 in Continental Europe. York has the same roles in relation to the 14 dioceses of his Province.

Based on his oversight in the Church of England, the Archbishop of Canterbury became the original sign of the unity of the bishops and local churches of the Anglican Communion – all 34 provinces in communion with See of Canterbury, a total of about 80 million members throughout the world which has developed over the last 200 years or so. He is the focus and spokesman of its unity today, but shares his oversight as president of the Communion with other bodies.

In the last two areas of dialogue and activity – Ecumenical relationships between Christian Churches, and Inter Religious relationships between different traditional world religions – the Archbishop has no formal authority. But his role in England and the UK, and his leadership in the Communion at large, give him significant influence and the responsibility to speak authoritatively for the faith and witness of the Church, the Anglican Church in particular.

Outline of procedures for the Appointment of an Archbishop of Canterbury:

Since 2007 the agreed convention in relation to episcopal appointments has been that the Prime Minister commends the name preferred by the Commission to the Queen. The second name is identified in case, for whatever reason, there is a change of circumstances which means that the appointment of the CNC’s recommended candidate cannot proceed.

Once the Queen has approved the chosen candidate and he has indicated a willingness to serve, 10 Downing St announces the name of the Archbishop-designate.

The College of Canons of Canterbury Cathedral formally elect the new Archbishop of Canterbury.

The election is confirmed by a commission of diocesan bishops in a legal ceremony (the Confirmation of Election), which confers the office of Archbishop on him.

The new Archbishop does homage to Her Majesty.

The new Archbishop is formally enthroned in Canterbury Cathedral.

I know I am on holiday and only get internet access if I nip into a local bar, but…

No sooner had Samira Ahmed lamented in the Guardian the decline of German language learning in England's schools, but then Viv Groskop did a similar job in the Independent. She broadens the lament into an exposé of English ineptitude when it comes to the learning of any language. Try this demystification of the art:

In reality, it's not so difficult to acquire a language. You learn a foreign language the same way you learn to speak as a child: it requires constant practice and voluntary humiliation. And you don't have to read Proust. You can just talk to people.

Which, after all, is how Johnny Foreigner manages to acquire an embarrassing facility with English:

… all over the world people speak all kinds of weird but perfectly understandable versions of 'Globish' (English as a second language). They do not beat themselves up for their mistakes nor consider themselves somehow magically gifted.

OK, enough.

But, the Independent also had an example of excellent English in Julian Baggini's opinion piece about the 'right to die' debate. Forget the hysterical shouting of those such as Polly Toynbee, who just curse anyone who is stupid enough to disagree with their root assumptions. In his piece, Julian Baggini questions the very terms of the debate, particularly common assumptions about 'competing personal liberties'. Before patiently, intelligently and unpolemically offering an alternative 'narrative' against which to see the debate, he makes an appeal:

… if it is simply an issue of competing personal liberties, most, if not all, the arguments against [assisted dying] can be dealt with by the provision of appropriate safeguards. The real problem is that we do not employ a rich enough notion of what personal liberty means to see why assisted dying requires very sensitive handling.

Baggini then addresses the fundamental question of 'the common good' – the social nature of human beings. He observes:

The truth we need to deal with is that the common good is not arrived at simply by adding up individual goods. Rather, the common good is what enables individual lives to be nourished rather than degraded by the society they live in… The argument against assisted suicide on these grounds is not that your doing it directly harms others, but that your having the right to do it requires changing the social ecology in such a way as to diminish the ability of all individuals to thrive in it.

In drawing attention to this Baggini elucidates the fundamentally identical point made by Rowan Williams. He concludes by calling for an intelligent debate that moves away from a shockingly simplistic (and ignorantly lazy) rejection of 'outdated theology' and an equally simplistic deification of 'individual liberty' seen in isolation from the implications of the social nature of human beings.

I was struck by Baggini's article mainly because of the temperate and eirenic use of language to shine a different light into a very contentious debate. Instead of merely accepting the validity of the philosophical or anthropological terms of discussion, he challenges the fundamental assumptions underlying some of the strongly-held views and introduces a vital 'other' element to the discourse.

It is a model of how to argue, respecting the passions of the polemicists, but quietly challenging the terms of the debate. And it is something I am not alone in needing to learn from.

One of the remarkable things about the wonderful Olympics 2012 is how the humble champions speak of the journey to the podium. It is easy to hear them speak of “twelve years of training and preparation for this event” without realising that those twelve years were made up of over 4380 days. In some cases every single day involved rigorous dieting and training – come rain, snow or sunshine.

This is not the job of wusses. If many words could be used to describe what is involved in such athletic commitment, one of them might be ‘resilience’. And it is a word deserving of wider reference and application.

In a culture of what I have called elsewhere ‘consumerist narcissism’ (or ‘narcissistic consumerism’?) – in which self-fulfilment justifies any cost – resilience is not needed. And in a Christian church that looks for instant healings and panaceas for every bit of conflict or challenge, resilience is often underplayed. For resilience implies continued struggle, acceptance of adversity, re-direction into altruism.

So, it is timely that Justine Allain-Chapman has just published a book that addresses (far more intelligently than I could) the ‘role of adversity in healing and growth’: Resilient Pastors. In it she shines a helpfully critical light not only on the superficial ‘make it better’ default of many of us, but also on theologies of liberation that focus on the liberation at the expense of the adversity that cries out for it. There are both personal and pastoral implications for individuals and for those who exercise pastoral care unwisely or uncritically.

In a book that is realistic and compassionate, we also find helpful recapitulation. Although I had to fight the temptation to underline every use of the word ‘resilient’ in almost every sentence of the first chapter, the author recapitulates at every stage the argument and rationale thus far. Each chapter ends with a highlighted summary of what has gone before. Bigger brains might find this unnecessary, but I found it helpful.

Clearly, as anybody closely involved with pastors/clergy will recognise, we need resilient pastors in today’s church. Allain-Chapman rightly questions whether the contemporary “emphasis on the wounded healer motif is that it emphasises woundedness rather than healing”. (p.106) Surveying literature on ‘resilience theory’, she shines fresh and challenging light not only on our understanding of pastoral need, but also of pastoral practice. Moving from a look at the desert as a place of tough encounter, she takes a brief illustrative perspective from the Bible… and then from the Desert Fathers:

To go through the desert experience involuntarily can be both overwhelming and crushing. To embrace it can prove both constructive and liberating. (p.54)

Identifying three stages of the desert metaphor which promote resilience – embracing the desert; encountering God and the self; altruistic living and pastoral responsibility – she then explores how these work out when we choose to face up to the struggle and not simply look for a quick resolution to it. She invokes the theology of Rowan Williams in seeking a contemporary application of the early Christian experience of these things.

So, this is an excellent book for those who want to think seriously about real humanity, genuine Christian struggle, authentic pastoral engagement, and the dangers of what Bonhoeffer famously called ‘cheap grace’. The style isn’t always easy, but it is a book worth persevering with.

A bit like life and adversity, I guess. And, while we are at it, it reminded me of the disconnect between hugely admiring the commitment of the Jessica Ennises of this world while sitting in a comfortable chair drinking another beer…

Having missed most of the Jubilee celebrations in the UK, two scripts have (for me, at least) gone to the heart of the matter.

The first is David Hare’s Guardian comment on the Queen “floating above the stink” of the rest of our disillusioned public life. He concludes:

The Queen is perceived today to be where we might all wish to be – floating some way above the stink. And for that reason the young woman who was phoned on safari in Kenya in 1952 and told to come home immediately is 60 years later overwhelmingly popular. We are grateful that there is one British citizen who is not at the mercy of market forces and shameless profiteering, nor of a government which lacks the philosophy, the intellectual equipment or the will to control them. What was in happier times the Queen’s greatest weakness – that she does not in the circumstances of her life resemble her subjects – has paradoxically, at this point in our history, come to be her greatest strength. Republicans who have recently been cowed into silence – “not a good year for us,” admitted their spokesperson – should take heart. The vestigial idealism which has recently settled on the Queen’s shoulders is a parallel instinct to that which demands television programmes not about rubbish and a publicly funded health service, where the fit pay cheerfully to help the sick. God knows, that public idealism has few enough other places to go.

The second is the Archbishop of Canterbury’s sermon at St Paul’s Cathedral today – which I did not hear, but have just read. He asks for the recovery of a renewed vision of ‘dedicated’ public service – akin to what I posted earlier on the discussions in Brussels last night. He concludes:

This year has already seen a variety of Jubilee creations and projects. But its most lasting memorial would be the rebirth of an energetic, generous spirit of dedication to the common good and the public service, the rebirth of a recognition that we live less than human lives if we think just of our own individual good.