Compassion and the EU Referendum

Tom and JerryHaving a toddler in your house introduces you to all sorts of strange and colourful TV programmes with some intriguing titles – Twirlywoos, Hey Duggee, Messy goes to Okido, Rastamouse, and the list goes on. My two-year-old’s favourite show, though, is not so new-fangled – it’s the old classic Tom and Jerry. He avidly watches the original series from the 1940s and 1950s. Most Tom and Jerry episodes are the two enemies competing with each other. There are, though, a number of them that see the cat and mouse working together, to overcome obstacles. My son’s very favourite episode is, what he calls, the “baby one”, where the couple join together to care for a little baby who gets into all sorts of scrapes.

NewspapersAt our toddler’s insistence, our household is presently watching that Tom and Jerry episode on a continual loop. The care and compassion shown by the sworn enemies towards a helpless baby has provided a welcome break on our TV screen from the toxic atmosphere of hate and vitriol that the EU Referendum seems to have birthed. So much of the literature I’ve had through my door, not to mention the front pages of newspapers that I walk past in newsagents, are rooted in fear – principally, fear of outsiders who are, it is claimed, coming here to take our jobs, use our health service, and commit heinous crimes. This past week, the bishops of Church in Wales have issued a joint statement announcing their intention to vote to remain in the EU and noting that the emotive language of fear and distrust is overshadowing any meaningful discussion, with immigrants being ‘demonised’ in the debate.

Good Samaritan 1Certainly, the tone of the campaign has denigrated the weakest of our communities, and, in reflecting on Jesus’s parable of the Good Samaritan, those lying on the road to Jericho are not being ignored, but are being actively derided, as hate, divisiveness, and bigotry has been spread in our country. Our challenge as Christians is to model the Good Samaritan, and not to turn our heads to look the other way like the Priest and Levite. Jesus, of course, never referred to the ‘Good’ Samaritan. I find the word ‘good’ to be rather insipid and bland. These days, it’s used when a dog collects a stick you’ve thrown or when a toddler eats his greens – “good boy, good boy”. My own suggestion would be to rechristen the parable as ‘the Compassionate Samaritan’ – here was someone who entered the suffering of his neighbour, treating him as he would a brother or sister.

Good Samaritan 2It is natural to think Jesus himself would act as the Samaritan did in this story – he offers healing and wholeness to those whose wounds he sees and cries he hears. But the incarnation leads us also to see him in the wounded, dying man on the road to Jericho – “truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40). Jesus enters the suffering of the distressed and depressed. Our call is to recognise him in that suffering – in the eyes of the mother queuing at the Foodbank, the refugee pleading for hospitality, the so-called immigrants who feel unwanted and alienated by the rhetoric of hate; in the eyes of the poor, the disabled, the grieving, the ill. Our role is to see Jesus in each and every person and be ready to offer our own love and care to them, whoever they are.

Good Samaritan 3And yet too often the discussions around whether we leave or stay in the EU have not been about the unique beauty and worth of each person, but have been about what is best for us personally. Such fear and self-centredness was the response of the priest and Levite in this parable. The Compassionate Samaritan didn’t say, “wait there, before I do anything – what’s in this for me?” He didn’t ask the question, “what’s better for me – to keep walking or to stop and help?” He didn’t check whether the beaten body at the side of the road was a different nationality, different gender, different race, different sexuality, than he himself was. Compassion is not about individual satisfaction or personal gain. Neither is it about being comfortable. As Christians, our role in politics is not to ask what is best for us. Rather, we simply need to ask: “what’s the most compassionate thing to do?”

european-union-eu-flag-missing-star-brexitThere are undoubtedly Christians on both sides of the debate surrounding the EU Referendum. Justin Welby, the Archbishop of Canterbury, maintains that leaving would harm the poorest in our society, while his predecessor, Archbishop Rowan Williams, and Archbishop Barry Morgan of Wales have noted that the EU has led to a “fairer, safer, and cleaner world”. Certainly the benefits it has brought in terms of peace, human rights, scientific research, animal rights, environmental care, reducing chemical pollution, and artistic and cultural interchange, relate directly to Kingdom values. Other Christians, though, have argued that we could continue to champion these values if we left the EU. Gillan Scott, in Christian Today, has written that “there is no reason why we cannot continue to show generosity, sacrifice and reconciliation to our European neighbours outside of the EU”. There is certainly truth in that viewpoint. However, just because we could build a more loving and compassionate society having left the EU, that doesn’t mean we would do that. As a football fan, I know that scoring a goal through individual brilliance is always possible, but most goals are scored as a team, working together. Many Christians purport that “Together Stronger”, the tagline of my beloved Welsh football team, is the more effective attitude in facing the deep-seated problems of our time – poverty, climate change, human rights, and so on.

hopeIn the past week, we’ve seen posters vilifying refugees fleeing war zones, English football fans chanting anti-European slogans while mercilessly teasing children who are begging on French streets, and a senseless and brutal murder of a devoted MP that may have been perpetrated because of her compassion for the downtrodden and helpless. My hope is that, whatever people vote for in this Referendum, their choice will not be rooted in the fear or distrust of the Levite and Priest on the road to Jericho, but in the peace, hope, and generosity of spirit of the Compassionate Samaritan. Our faith challenges us to expand our circle of compassion to all people and all living things, not merely those who are “like us”. There is a biblical imperative to care for each other, not simply as neighbours, but as family. This is what ‘good news’ is all about. Our country, and indeed our world, needs healing, not hostility; peace, not prejudice; freedom, not fear; hope, not hate. “A dark shadow of disappointment stubbornly follows our obsession with personal satisfaction;” writes theologian Miroslav Volf, “we are meant for something larger than our own satisfied selves”.

“We don’t do God”: A call for faith to inspire politics

Religion-and-PoliticsIt has become popular in recent years to divorce faith and politics, and to treat them as if they are separate domains that don’t have any bearing on one another. When the former British Prime Minister Tony Blair attempted to talk about his Christian faith in an interview with the magazine Vanity Fair, his communications manager Alistair Campbell immediately stopped the interviewer’s questions. ‘We don’t do God’, was Campbell’s now famous retort. However, I believe that the attempt to separate faith and politics is not only unhelpful and unrealistic, but can also ultimately be dangerous and have grave consequences.

While there are certainly examples of where faith has been, and is still being, misused in the political sphere, this should certainly not mask the amazing social and political reform that has been inspired by faith. It could even be argued that the majority of great political reformers down the centuries have been motivated by faith, and many have even used religious language to express their views. In the UK, we have had a long tradition of faith inspiring political and social action – not least William Wilberforce’s stand against slavery in the eighteenth century, the faith-based leadership of the Campaign for Nuclear Disarmament in the 1970s, and the profound Christian influence on the main political parties down the centuries. As former Prime Minister Harold Wilson put it, even the Labour Party owes more to Methodism than to Marxism. The picture is the same worldwide, with faith motivating individuals (like Mahatma Gandhi, Martin Luther King Jr, Mikhail Gorbachov, and Archbishop Desmond Tutu) to bravely challenge corruption and prejudice.

Believing in the Dignity of All: Desmond M. TutuIt is, of course, not surprising that so many people are inspired through their faith to engage either directly or indirectly in the political sphere. In the Christian tradition, the Bible brims full of social justice, peace, equality, and freedom. As Desmond Tutu once famously stated: “When people say that the Bible and politics don’t mix, I ask them which Bible they are reading”. In all his tireless campaigning, in South Africa and beyond, Tutu has always maintained that poverty, sexism, homophobia, and racism are not merely political problems, they are spiritual and moral issues. “The gospel of our Lord Jesus Christ is concerned for the whole person,” he asserted. “When people were hungry, Jesus didn’t say, ‘Now is that political or social?’ He said, ‘I feed you’. Because the good news to a hungry person is bread”.

Jesus’s ‘Sermon on the Mount’ has especially inspired countless political leaders, not least Gandhi (“when your country and mine shall get together on the teachings laid down by Christ in this Sermon on the Mount, we shall have solved the problems not only of our countries but those of the whole world”) and Barack Obama (“a passage so radical that it’s doubtful that our Defence Department would survive its application”). Yet Jesus’s social and political influence went far beyond one sermon.  Jesus’ very presence, along with his teachings in general, were regarded as such a threat to the political powers of Rome and Jerusalem that they conspired to rid themselves of this first-century Palestinian rebel rouser.

obama prayingIf Jesus was concerned with engaging practically and compassionately with society and the world around us, surely it is only natural that Christians allow their relationship with him to do likewise. Barack Obama, for example, was not raised in a religious household, but he was moved to his baptism as an adult precisely because he saw in faith a vehicle for social change.  In his autobiography he talks about politics leading him to faith and faith leading him to politics. On the one hand, it was his work as a community organiser for churches in Chicago that led him to be drawn towards a political life. The pastors and other Christians who worked with the unemployed, drug addicted, and poverty stricken in the city “confirmed my belief in the capacity of ordinary people to do extraordinary things”. On the other hand, it was the power of religious traditions to spur social change that drew him to faith. The African-American religious tradition, as he put it, “understood in an intimate way the biblical call to feed the hungry and clothe the naked and challenge powers and principalities”.

However, Obama, like other Christians involved in social and political change, emphasizes that bringing his faith into politics certainly does not mean losing respect for those with different beliefs. In fact, the Christian faith teaches that all life is sacred, and so faith should actually lead to more respect and reverence for the world around us – for the environment, for animals, and for all other people, whether they share our beliefs or not. In other words, yes, our faith should inform and inspire our political views, but these views should also be transformed into universal, rather than religion-specific, values.

Keith Hebden protest drone warfareBy doing this, people of faith should echo the prophets of the Old Testament by being the first to speak out and protest against corrupt governments, greed-obsessed corporations, ethically-blind companies, and environmentally-damaging activities. A friend of mine, who is a Church of England vicar (and author of Seeking Justice: The Radical Compassion of Jesus), regards his tireless work for ethical and social justice as absolutely integral to his faith, and, as a result, he has even been arrested on numerous occasions while campaigning against drone warfare, nuclear weapons, and hate preaching. Other Christians, of course, work from the inside of the political systems to effect change, just as Daniel did in the Old Testament. Either way, the faith of each individual could contribute so much to the important issues of poverty, welfare cuts, economic debt (personal and national), the environment, asylum seekers, international aid, and so on.

Wall faith politics

For the Christian, God is connected to every single aspect of our lives and of the life of the world. Church does not start and finish on Sunday, but continues in whichever community God has placed us. I would argue that it is a duty for Christians, along with people of other faiths, to bring their faith into the political and social realm. If we do not, we run the danger of ending up with what Barack Obama calls “bad politics”, where the only people who bring their faith into the social and political sphere are those who want to misuse both politics and faith. By leaving our own faith out of our politics, we leave a vacuum in politics for those with insular and hateful beliefs, or for those who cynically use faith for their own means.

I once heard it said that religion is like water poured on our hearts. We all have either thorns or flowers growing in the garden of our hearts. If we pour water on thorns, they will grow. And so religion can make the thorns grow and choke the goodness in our hearts. This will then engender hatred, prejudice, and disunity. On the other hand, if we pour water on flowers, they will also grow. And so faith has the potential to make the flowers in our hearts flourish and thus bring so much love, joy, and peace to the world. Our aim should not be to stop faith being involved in politics. Rather, our aim should be to make sure that people have flowers, and not thorns, growing in their hearts, so that a loving, compassionate, and liberating faith can inspire politics and bring hope and new life to individuals, communities, and societies.

politics and faith

  • The above was a talk I gave to over 100 sixth formers at the Sixth Form Faith Day on Faith and Politics at St Teilo’s High School, Cardiff. In an exciting project, the sixth form students are starting their own “faith blog”, dealing with issues surrounding faith and society. In due course, I will provide the link.