Presidential Address to the General Synod

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THEME: THE WAY TO COME CLOSER TO GOD IS TO BE GENEROUS AND HONEST TOWARDS EVERYONE

It is among the many paradoxes of our time that we constantly risk knowing the price of everything and the value of nothing. At a moment when all governments in our global village are understandably concerned with achieving economic recovery from the deep financial crisis of the past two years, we need to ensure that they do not see that recovery as an end in itself but rather as the means to an end; a means of achieving a society in which there is a better understanding of wherein lies that which is of true value to humanity.

The writer of Psalm 15 has this in mind in applauding those "who lend not their money on interest; and who do not take a bribe against the innocent" (v.6). They never exploit the poor or oppress the innocent. Unlike familiar characters in the Old Testament – the extortionate moneylender and the unjust judge who perverts justice for a bribe. Both practices were forbidden by law [1] and denounced by the prophets. [2]

Why? Because loans were given to help one's fellow-citizen who had fallen into poverty and starvation. To make a profit out of their misery was, therefore, prohibited by law since the practice was sometimes deliberately used to bring about permanent misappropriation and enslavement.

It is interesting to note that Chapters 39 and 40 of the Magna Carta, 1215, echo the Law and the Prophets:

"39. No free man shall be seized or imprisoned or stripped of his rights or possessions, or outlawed or exiled, or deprived of his standing in any other way, nor will we proceed with force against him, or send others to do so, except by the lawful judgement of his equals or by the law of the land.

40. To no one will we sell, to no one deny or delay right or justice."[3]

Who may come closer to God? Those who lend not their money at exorbitant interest; and who do not take a bribe against the innocent.

If getting and acquiring at whatever cost to others were all that God had created us for, ours would be a religion based on greed rather than love, seeing people as mere means rather than as the summit of God's creative purpose.

I am reminded of Winston Churchill's words:

"We make a living by what we get; we make a life by what we give".

As governments and businesses pursue economic recovery, it is our job to keep reminding them that the purpose of that recovery is to establish the conditions for human flourishing.

In such a world, for example, work is not merely a means of adding value, not simply a materialistic or economic necessity. It is not just a sort of good or service which a worker sells to an employer.

In Genesis Chapter 2, God puts man in the Garden of Eden to till it and keep it, not in order to increase its productivity but so that man may, through his work, achieve dignity, purpose, worth and fulfilment. As the motto of the Benedictine order of monks says, 'Laborare est Orare: to work is to pray'

Man is not then an instrument of production, not the object of work, but its true maker and creator. Work integrates people into their communities, so that their practical energies can be channelled in the service of others.

I know that we all have a difficulty of raising issues of community responsibilities because the focus today is on consumer rights and consumer choice. However, people should not just be consumers. And justice is seen by some as 'what I have a right to consume'. Our common citizenship must result in social action. And good work helps us all to be creative.

I know there is less work about. May I venture this suggestion. That we should break the link between paid employment and work. 'Good work' is not necessarily paid employment. We have lost our sense of perspective about what work should be like. Some people have to work so long that they have no time to relate to their families. Others have no work. We urgently need to address what kind of labour market we need. We all want to do work, and do it well. That is what we were created to do.

In his Encyclical "Laborem exercens" – On Human Work – Pope John Paul II reminded us that (and I quote):

"... the error of early capitalism can be repeated wherever man is in a way treated on the same level as the whole complex of the material means of production, as an instrument and not in accordance with the true dignity of his work – that is to say, where he is not treated as subject and maker, and for this very reason as the true purpose of the whole process of production".[4]

There is a real risk that, in focussing on the aim of economic recovery, we come to regard it as an end in itself rather than as a means to an end. Of course, it is important, indeed essential if people are to have the means of living, that we move out of recession and into growth. But we are striving for this in order to build human worth and human dignity, in order to build community and to enable us to glorify God, not simply to rebuild balance sheets. If we lose sight of this, if we confuse means and ends, we shall arguably be making the same sort of mistake as led us into the financial crisis in the first place –

that of seeing "acquiring more" as an end in itself.

We need to take note of the example of a once-great British company, ICI. In 1987, it described its business purpose as being:

"..... to be the world's leading chemical company, serving customers internationally, through the innovative and responsible application of chemistry and related science. Through the achievement of our aim, we will enhance the wealth and well-being of our shareholders, our employees, our customers and the communities which we serve and in which we operate."

In the early 1990s, this noble aim was replaced by one describing the company's objective as being:

"..... to maximise value for our shareholders by focusing on businesses where we have market leadership, a technological edge and a world competitive cost base".

After the change in the company's mission statement its fortunes fell away. It is not that focussing on the true end is a distraction; it is actually the means through which we can best ensure that we achieve our goal.

In his article Obliquity on 17 January 2004, in the Financial Times, John Kay made this point, using the example of longevity:

"You don't prolong life much by adopting long life as your goal. Nor do you learn much about the sources of longevity by asking very old people how they did it. Medical interventions don't have a large overall impact on life expectancy – medicine is to health, what fire control is to forest management. The most important influences on life expectancy are environment and general health. We extend our lives most effectively, not through hypochondria, but by caring for our bodies and ourselves in a comprehensive, holistic manner."

Happiness is achieved in the same way. As John Stuart Mill said, 'Those only are happy who have their minds fixed on some object other than their own happiness ... aiming thus at something else, they find happiness by the way.'...

The great corporations of the modern world were not built by people whose overriding interest was wealth, profit, or shareholder value.

To paraphrase Mill: their focus was on business followed not as a means, but as itself an ideal end.

Aiming thus at something else, they found profit by the way.

This is how Hewlett Packard described it:

"Profit is a cornerstone of what we do ... but it has never been the point in and of itself.

The point, in fact, is to win, and winning is judged in the eyes of the customer and by doing something you can be proud of." [5]

We need the pursuit not of profit, but of economic justice on a global scale, for this is the key to solving so many of our political and social problems. And our own local business ethics, as with our individual personal ethics, are a vital contributory aspect of this whole picture. All will benefit from a truly ethical approach to every aspect of our life.

Both the Old and New Testaments recognize the need for society to do something about the inequality of economic outcome. There is an emphasis on global responsibility to give to others. We are stewards for all that God has given us, and will be held responsible for what we have done with what we were given.

For me, those wonderful Quaker industrialists, George Cadbury, Joseph Rowntree and Joseph Storrs Fry, whom I would like to call the trinity of Chocolate, are examples of how businesses can act ethically and responsibly in the creation of work and wealth. For their faith was their primary motivation, and the fulfilment of its commandments, their overriding objective.

Cadbury improved the living conditions of thousands, influenced legislation, created models for future industry and became a catalyst for social change. His efforts also saw many come to faith, perhaps his most valuable legacy.

Joseph Rowntree's most important influence is that of a faith-inspired entrepreneur, a progressive industrial patriarch with a deep social conscience, who had a far reaching, positive influence upon Victorian England. Today, the values and motivations of Rowntree live on, embodied in the Trusts he established, influencing the world beyond the limits of his lifetime.

Joseph Storrs Fry II, the third of the Chocolate trinity, developed a family concern with a reputation for innovation, quality and honesty, all hallmarks of Quaker industrial practice which was distinctive during this era.

In their own ways, and with varying success, each of the Chocolate trinity sought to enable those who worked for them by giving them dignity and meaning to their work and life and leisure. Their desire to serve God as their motivation was unapologetic and unashamed.

Archbishop William Temple, in Christianity and Social Order saw, in the principle of private profit as the sole motive of industry, a cause of war. Hence he suggested that the profit motive "be subordinated to the service-motive so that the initiation or expansion of a business should be governed more by public need than by private advantage when these two diverge." [6]

And in a debate in the Royal Albert Hall in 1942, he argued that justice was more important than comfort, and the 'profit motive' should never be allowed to predominate. "There is no harm", he admitted, "in the profit motive as such"; it was to be condemned only when it comes first in economic activity, when it was the priority. Profit should have a purpose beyond itself.

He spoke of air, light, land and water, saying that if it were possible to establish property rights in the air, somebody would have done it before now, and then he would demand that we should pay him if we wanted to breathe his air.

He noted that this had been done with land, and he spoke of the claims made by owners of land and water, as compared with the interests of the public, who need that land and water for the ordinary purposes of human life.

How right he was – given our recent campaign over drain water charges!

Delivering his Social Service lecture, Archbishop William Temple outlined the basis upon which our economy must function: "Maximum output is not a true end of human enterprise; the end is fullness of personality in community; nothing economic is a true end. Consequently all economic methods and structures must be subject to criticism on non-economic as well as economic grounds.

On economic grounds they must be tested by the question of whether they are fully efficient, or, in common speech, do they work? And this question must be asked of any improvement of them proposed on humanitarian grounds. But the non-economic question must be kept in view: does this economic method or structure help or hinder the development of people in community?"

Wealth creation is a good thing, with a spiritual health warning.

Obsession with wealth becomes an evil; and it is not to be an end in itself, but rather a by-produce of good and purposeful work. Clearly, the purpose of "maximising shareholder value" needs to be re-thought.

In the loss of a Christian way of understanding the world and, in particular, the purpose of our existence, we have replaced a complex and subtle set of objectives - all of which could be summed up as glorifying God, but which had outpourings in all manner of human activity – with a simple, but stupid, "make money", which is NOT what economics argues for.

For even at the narrow level of economic activity, because we are human, sinful and also made in God's image and likeness, selfishness is not what works best. The blind pursuit of profit has to end, and our wealth and economic power must be used in the service of a greater social purpose.

We shall eradicate some poverties and create others. "The poor you will always have with you", so said Jesus of Nazareth.

But there is always a moral imperative to reduce human suffering.

Wealth is there for our common citizenship. Believing in God the creator obliges us to be concerned about everything, not just my things. And not all hierarchies are bad – our Lord did not argue for a society without hierarchies. He inverted them.

He said, in Mark 10:42b-45, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. ⁴³But it is not so among you; but whoever wishes to become great among you must be your servant, ⁴⁴and whoever wishes to be first among you must be slave of all. ⁴⁵For the Son of Man came not to be served but to serve, and to give his life a ransom for many.'

Freedom to contribute as well as receive liberty; social fellowship where all belong; and always asking, "Where can I give my best service", these must be the core of our social principles.

Writing in the News of the World on April 4 this year, encouraging people to vote, I warned of the danger of cuts which have the potential to scar the future.

I said,

"I can tell you that it worries me when many of our leading politicians talk about cuts to spending, cuts to public services, cuts to our personal taxes, but a rise in VAT.

Did we learn nothing from previous recessions?

I am not an economist, but surely the way out of an economic downturn is to INVEST in people - especially the young - as well as in public services. We need strong public services and a state-of-the-art private sector. We need strong industries. We need to build up a country we can be proud of again. Instead, what we have is a society of individuals who embrace a throw-away attitude.

I believe the one thing we should never throw on the scrapheap is PEOPLE. If we do not value people, what do we value?

If we do not value people, and the good work they want to do, what will happen to our communities, to our economy, or the country as a whole?"

The issue of Public Sector Borrowing needs addressing. But where the cuts will fall and which areas will take the strain will be a significant factor, and will demand from all of us appropriate responses. But we must not forget that in world and historical terms, as a nation we are well-off and should live thankfully. And there is also a need to return prudence to the system. Banks were not prudent, and neither were we – the borrowers. We must all address the question of borrowing, but also stop worshiping at the temple of Mammon.

Who may come closer to God? Those who lend not their money at exorbitant interest; and those who do not take a bribe against the innocent.

The way to come closer to God is to be generous and honest toward everyone. This is social holiness: acting justly toward our neighbour as evidence of a right relationship with God. We can not expect to come closer to God if we are not working for the good of others.

Who may come closer to God?

Secondly, the writer of Psalm 15 says, "One who walks in perfect innocence, and does what is right, and speaks the truth from his heart" (v.2). This is the person who is consistent and sincere in thought, word and deed: Doing what is right and speaking out what is true, not just with the lips, but in the heart. In their renewed and Spirit-filled heart is the treasure of truth. It is insufficient to utter the truth unless it also exists in the heart.

A dear friend of mine, called Zach Fomum died last year. And I never heard Zach utter a word or do anything but which he felt could be traced to the grace of God which was in his heart. His holy life was the outward evidence of his love for God and for neighbour.

In February of this year I read an article in a Cadbury Rowntree Trust publication 'Citizen Ethics in a time of Crisis'. It addressed the question of what should be done to replace the 'winner-takes-all' attitude that has taken the place of a belief in fairness and personal integrity.

One of the commentators in the article was Lord Bingham – a former Senior Law Lord. He was asked the question: "Can you describe the ethical framework in which you grew up?"

This is what he said:

"My parents were both doctors. They weren't well off or deeply religious, but they had the highest ethical standards.

They would never have resorted to any form of cheating or deceit. They paid their bills by return. My father would never have made a private phone call from the office or used an office stamp for a private letter. I absorbed these values by osmosis. The main change which I have noticed, and which I deplore, is a general disregard for truth.

"Dr Johnson said: 'It is more from carelessness about truth than from deliberate lying that there is so much falsehood in the world.' I think carelessness is compounded by spin, propaganda and resort to misleading half-truths..."

And if I may be permitted to offer this footnote: It deeply saddens me that there is not only a general disregard for truth, but a rapacious appetite for 'carelessness', compounded by spin, propaganda and the resort to misleading opinions paraded as fact, regarding a remarkable, gifted and much-maligned Christian leader I call a dear friend and trusted colleague – one Rowan Williams. I say, Enough is enough. May we all possess a high regard for truth.

Lord Bingham went on to say, "If I were the next Prime Minister I would put the restoration of public trust in the complete truth of official statements high on my agenda. I think a lack of ethical awareness was a major contributor to both the recent financial and political scandals."

And to the question of his personal ethical code, he replied:

"I would hope that my own philosophy of life is largely consistent with the New Testament, however imperfectly realised in practice." [7]

Who may come closer to God? The person who is generous and honest toward everyone.

And, thirdly, a person "who has not practised deceit with his tongue". That is: saying one thing with the tongue when another is concealed in the heart. The generous and honest person does nothing hateful or injurious to their neighbour by what they say or do.

They do not willingly entertain, nor hastily spread, scandal against their neighbour, nor do they wrong their neighbour or take unfair advantage of them when they are down (v.3). Such a person has the gift of discernment/ discrimination, when they have to assess others. Such a person is not a pleaser of people. They do not insincerely flatter those who are contemptible, vile and spiteful (v.4).

Finally, such a person has stability.

They are faithful to their promises even when this is inconvenient or results in losing out. Such a person will keep their word. Because they profess the truth outwardly, just as it is in their hearts, and on their lips. A 'Yes' is a 'yes' and a 'No' is a 'no' (Matthew 5:37).

The way to come closer to God and to stay closer to him is to be generous and honest toward everyone. Loving them as you love yourself and as you have been dearly loved by God in Jesus Christ. "The doer of these shall not falter for ever" (v.5b). Shall never fall or be overthrown, but remain firm and secure through the changing scenes of life.

Psalm 15 shows us the way to come close to God by posing for us a religious and a moral question: Who may come close and dwell with God? Those who are generous and honest toward others.

The person so described is healthy personally, and is a bringer of healing relationships to individuals, families and communities. Because what really matters in this life is all present: Closeness to God, generosity and honesty to neighbour, leading to human flourishing, giving rise to the fruits of sincerity, humility, dependability, stickability, compassion and justice.

Only our Lord is all this in his person. So let us draw near to him by faith and because we cannot, of ourselves, be like him, let us ask him to bring this about in each one of us. Let us be whole-hearted for the Lord, wholly given to him.

Let us do it. Let us do it now.

And St Aelred shows us just how we can do this. Our hearts, he said, are like 'a spiritual Noah's Ark' made of imperishable wood or virtues and good deeds. In the ark of our hearts, we should gather and care for all those who are in any kind of need, particularly those likely to drown in the chaos of their lives.

Now, it would be wonderful if each one of us could take that image away from today and make it a reality in our lives and in the lives of others. Imagine if our hearts were a spiritual Noah's Ark for all those who are unloved, frightened, lost and in need in our world today.

My challenge to us all today is to do just that. In our prayers, may we ask God to help us to identify those He is calling us to put in our spiritual Noah's Ark at this time.

Come Lord and bless us. Amen

O dearest Lord, thy sacred head
with thorns was pierced for me:
pour out thy blessing on my head
that I may think for thee.

O dearest Lord, thy sacred hands
with nails were pierced for me:
pour out thy blessing on my hands
that they may work for thee.

O dearest Lord, thy sacred feet
with nails were pierced for me:
pour out thy blessing on my feet
that they may follow thee.

O dearest Lord, thy sacred heart
with spear was pierced for me:
pour out thy spirit in my heart
that I may live for thee.

(NEH 89) Father Andrew SDC (1869-1946)