wfn.org | [ACNS] Archbishop of Canterbury Lecture: Christianity, Islam

[Worldwide Faith News <wfn@igc.org>]

ACNS 3979     |     LAMBETH	|     20 MAY 2005

Archbishop of Canterbury Lecture: Christianity, Islam and the Challenge
of Poverty at Bosniak Institute, Sarajevo

1. It is likely that religious believers of all traditions would begin
by warning that 'poverty' is not a word with a single definition. We may
think first of apparently straightforward material deprivation - a low
income, no public welfare or emergency provision, poor health care,
inability to afford basics such as food. But behind this lies a set of
more deep-rooted concerns about the lack of access to power - power,
that is, which can be used to change one's situation. It is a
commonplace now that the problem of poverty is inseparable from the ways
in which a global economy can dictate the terms on which a nation's
economy behaves: it is bound up with debt, with protectionist practices
that make it impossible for a nation to enter the international markets
on fair terms, with the way that the presence of multinational companies
can affect the free operation of local elected governments. And deeper
still there is the level at which poverty has to be thought about in
terms of resources not easy to quantify - the stability of a domestic or
an educational environment, access to unpolluted natural space,
familiarity with the practices and languages that offer access to human
meaning.

Poverty is the widowed woman struggling to feed an orphaned grandchild
in Malawi or South Africa. It is the child abducted from home to fight
in an insurgent army in Uganda or Myanmar. It is the politician in
Central America or Eastern Europe trying to balance budgets for
hospitals or schools in a faltering and debt-laden economy. It is the
citizen paralysed by a culture of endemic corruption, disabled by
pollution, trapped in working practices that undermine family and stable
community - and this last is not restricted to the poorer countries of
the world. So it is also the modern Western person cut off from the
depths of religious and cultural meaning by a series of relentless
messages about consumer gratification.

Our religious traditions thus have a double responsibility in such a
context. They define what human community looks like when it is properly
in accord with God's character and purpose; and they challenge what it
is that holds back human communities from living in such a way. In the
Christian perspective, the definition of human community is worked out
primarily in the context of the historical mission of Jesus, and
subsequently through St Paul's theology of the Body of Christ; and in
what follows I want to trace the development of this definition in order
to see how it confronts the particular crises of our own day in regard
to poverty. It is important to do this sort of work if we are to avoid
an approach to poverty which is essentially just about benevolence to
those who suffer material deprivation. Basic as this may seem to be, the
truth is that Christianity, like other faiths, has a more nuanced and a
more positive contribution to make, with a distinctive doctrinal
content. In the context of interfaith encounter, we need to bring to the
surface how our actual beliefs shape what we do - not simply to agree
that kindness is better than cruelty.

As the gospels present it to us, the mission of Jesus of Nazareth is
about the way in which the community of God's people - historically, the
Jewish people who had first received the law and the covenant - is being
re-created in relation to Jesus himself. He is consistently concerned
with those who have no voice or standing among the people - not only the
materially poor, but those who have no chance of satisfying the full
demands of the ceremonial law and those who are despised because of
sickness or sin. When someone responds to Jesus in trust, when someone
receives healing from him, the effect is that they are, according to
Jesus, set free to take their full place among God's chosen, free to
worship and offer sacrifice and to be confident that they have an
indestructible value in God s eyes. Because of that sense of their
value, they will be free from anxiety about material things and free to
take certain risks in order to make known to others the promise that
Jesus offers. Thus they are able to live in a community that is not
constantly threatened and divided by rivalry and acquisitiveness; they
are able to offer each other a love that is like the love given by Jesus
in God's name.

In such a community, it is unthinkable that any particular person should
be left as a victim without voice or power, with their destiny decided
by others. The community itself may be a community that adopts a level
of material poverty as a matter of calling, but this is clearly
different from a situation where such privation is imposed because of
the greed of others. And the commitment to refrain from passing
judgement on others or insulting them means that no-one is deprived of
respect. This is a community which counteracts poverty in the sense that
it resists whatever it is that denies a voice to people, and draws all
together in a shared possibility of offering acceptable worship to God.

For Christians the crucial fact is that the community established by
Jesus in his ministry is restored after his crucifixion, when he is
raised to life. And more than that: his death, seen as the perfect
offering of sacrificial, worshipping obedience to God, establishes the
possibility of a community which shares in Jesus' own intimacy with God,
breaking down the barrier between earth and heaven. Hence the whole
community becomes a sort of extension of God's presence in Jesus - the
Body of Christ - and, because all have the dignity belonging to those
God regards as his children, it is a natural development that St Paul
speaks of the Body of Christ as the place where all are given gifts by
the Spirit of God to share with the entire community. To each and every
Christian believer is given the dignity of being a 'giver'; the believer
does not receive gifts for his or her own sake or use, but receives an
active capacity to shape the character of the community by what is
bestowed on them by God.

St Paul, in his second letter to Corinth, spells this out further in the
important eighth and ninth chapters, where he urges some of the
Christian communities to be generous to others so that they may also
have the chance to be generous in return. The nature of Christian giving
here is seen as the sowing of seed - that is, the beginning of a process
of growth. It is not simply the alleviation of a problem; it creates
something, the possibility of reciprocal action. The community in tune
with God's will is one in which all have a role that is in some sense
creative, positive. It is therefore, once again, a community in which
many of the various kinds of poverty identified earlier should not be
visible. Whatever the level of material prosperity, what will be typical
of the Christian group is that it seeks ways of making all members
participants in the common work of shaping its life so that it can be a
visible image of God's purpose for humanity. It is definitely not a
matter of (to use the dismissive phrase often heard) 'throwing money' at
the poor; it is treating the less advantaged as potentially your own
associates and helpers (and perhaps rescuers). And it also takes for
granted the basic belief that pervades Paul's letters - that the
privation or suffering of any one part of the Body is the privation of
all. To help the poor to a capacity for action and liberty is something
essential for one's own health as well as theirs: there is a needful
gift they have to offer which cannot be offered so long as they are
confined by poverty.

Christianity and Islam alike have a long tradition of commending
almsgiving, the practice of simple instinctive generosity to the poor.
But while this is a given in the tradition, it should not be assumed for
Christianity any more than for Islam that this is all that can be said
about a proper response of faith when confronted by poverty. The Jewish
vision, so clearly set out in the 'Jubilee' vision of Leviticus, is one
that refuses to accept an infinite spiral of acquisition on the one hand
and deprivation on the other; it assumes instead that God's people will
have institutions that seek to control this spiral and to check from
time to time that some members of the community are not suffering
long-term exclusion from the freedoms of ordinary economic stability.
Both Christianity and Islam inherit something of this vision.

It is the same vision that equips them to resist the poverty that can
characterise cultural life and personal relations. In emphasising the
significance of faithful marriage partnership, for example, they resist
that corrosive form of poverty which deprives children of security. In
taking tradition seriously, they provide a hinterland of human resource,
a sense of the proper relativity of the present moment and the need to
explore indebtedness to the depth of history. We might try to sum up
this part of the argument simply by observing that our traditions do not
in fact treat poverty as a matter of material security which can be
remedied by a transfer of material resources; they begin with a picture
of human capacity under God and human community as it is formed by the
act or call of God, and on the basis of this find themselves combating
many different varieties of poverty in the name of a vision of free
interdependence. Our care for our common social space today needs to
have this notion at its heart.

2. How does this appear in the light of the various problems posed by
the globalised economy? And what actual strategies do or should we adopt
in making faith's resistance to poverty effective?

For the Christian, there is a central paradox in some of the language of
the gospels and the Christian tradition. Accepting voluntary poverty is
a thoroughly positive thing in this language. But it is seen as a
specific manifestation of that letting go of anxiety about material
security which is the outward mark of a life lived in comprehensive
trust in God's acceptance. The person who accepts the calling to poverty
- in monastic life, to take the obvious example - does not thereby say
that material deprivation is good, but that material prosperity and
comfort is something whose absence can embody a lesson about inner
freedom, when it is freely surrendered. The voluntarily poor person does
not declare that involuntary poverty has to be endured; the lesson is
rather to the wealthy. Human life and value do not depend on the
unlimited ability to accumulate material security.

This vocation is therefore part of that pedagogy by which the prosperous
are challenged - as in II Corinthians - to give, not in a way that makes
them paupers, but in a way that equips the poor to begin to have a
reciprocal relation with them. The surrender of some part of their
freedom on the part of the prosperous works towards a real mutuality,
not just a reversal of the roles of rich and poor. It is thus true that
'wealth creation' can be described as a proper Christian aim if it is
clearly directed towards the creation of increasing numbers of persons
who have the freedom to join in the process. And this, incidentally,
ought to be the light in which we approach the vexed question of 'free
trade' and 'fair trade'. The proper equipping of a poor nation to take a
substantial part in the global economy through an open market is in
principle entirely good. It is perfectly true that trade is a tool of
prosperity. However, the forcing of the pace of trade liberalisation
produces social cost which may threaten the longer-term welfare of a
nation; and it is a standing outrage that 'free trade' is commended to
economically vulnerable nations by other nations who persist in
protectionism. It has to be said clearly and often that the religious
objection to aspects of the current global trade regime is not a
sentimental aversion to wealth or a sort of commendation of endless
large-scale almsgiving. It is rather to do with the ways in which
certain practices make it impossible for some nations to be economic
agents in any meaningful way.

It is likely, then, that religious believers will be found among those
who are sceptical of appeals to the market as the primary agent of
benevolent change; but they should also be found among those who seek to
encourage the kind of enterprise that creates wealth in the form of
employment, which represents increased levels of control and capacity in
a social environment. Perhaps one of the most distinctive contributions
that can be made by religious communities is the active encouragement of
local credit schemes. Whether in the shape of the Anglican 'Five
Talents' initiative in Africa, or the Grameen banks of Muhammad Yunus in
South Asia, there is a way of furthering economic maturity that belongs
most obviously with religious conviction simply because it assumes that
a dependable local community, bound by trust and common commitment, is
an ideal unit in which economic empowerment can take place.

Not much is to be gained simply by religious groups and religious
leaders repeating slogans about the costs and evils of globalisation.
But if they can learn to work together in encouraging microcredit
initiatives that make persons and small communities into real economic
agents, they will be doing something profoundly worthwhile. They will be
assisting people to exercise the creative responsibility which is God's
gift and purpose for human beings.

Similarly on the international stage we need more open and sophisticated
consultation between Christian and Muslim teachers and leaders on the
ethical principles of investment and development. Get beyond the
standoff between 'free trade' and 'fair trade' and we shall have made
real progress; and this can only happen if we have a robust sense of
what economic activity is meant to deliver in the long run - which is
not wealth in the usual narrow sense of material abundance for certain
persons, but the liberty to make and sustain a stable, dependable
environment for human growth.

Economists are coming to acknowledge that measures of national wealth
and poverty in terms strictly of average income tell you little that is
significant of the health or viability of a society. Wealth itself has
to be redefined (as hinted above) to mean access to the resources that
make our existence stable and meaningful - so that material abundance
created at the expense of such access, at the expense of cultural or
family stability, or the presence of the signs of faith in public life,
will represent a net move towards poverty. And - to give a pointer to
issues that will be dealt with in another paper - the loss of access to
an unpolluted physical environment is likewise a net decrease in wealth,
as argued by economists like Partha Dasgupta.

It is impossible to deny that Christians and Muslims have a common
agenda here: both faiths have at their heart the living image of a
community raised up by God's call to reveal to the world what God's
purpose is for humanity. Both, that is, turn away from any simply
individual idea of the good life. Both are thus inevitably drawn in to
reflection on how the life of society can be moulded to the life that
God desires for human flourishing. Historically and theologically, they
have offered very different solutions, with Christianity keeping a more
obvious gap between the visible community of the Church and the
institutions of the state, and Islam normally working on the assumption
that the good society is one in which divine law is directly realised.
Both, however, have a necessarily critical stance towards a society that
has no means of limiting rivalry and acquisition, or which tolerates
indefinitely habits and practices that deny to large numbers the
possibility of exercising that freedom to be creative in social matters
that we have seen to be so important in religious speech.

They will therefore be on the lookout for opportunities for a particular
sort of collaboration - not primarily in the defence of religion in a
secular context, though there may well be circumstances where that is
desirable, but in the defence of a certain vision of what properly
belongs to human agents. They will be advocates locally of institutions
that build trust and capacity, internationally of institutions that
safeguard a level playing field in economic exchange and limit
unaccountable economic power. They will also be advocates for the
'visibility' of religion. In the pluralist societies of modern Europe,
this cannot mean religious dominance; the near-panic that afflicts some
secularists at the notion of the visible and audible participation of
religious groups in public discourse reflects an unhappy historical
memory of times when the Church assumed an ideological monopoly. But
things have changed. It is not that we have to resist extravagant claims
for public religious authority; the problem now is more that we have to
resist the potentially tyrannical assumption that the secular
perspective is so obviously normative that religious commitment should
not be publicly visible. And to resist this is certainly not to defend
the rights of institutions; it is to defend rather the right of a
society to have access to meaning. It is an inseparable part of the
struggle of faith against poverty of every kind. Believers will affirm
that public ignorance of the language of faith is a civic deprivation:
it denies to people the most radical perspective possible on their
present existence and robs them of the most persistent and
indestructible ground for constructive criticism of any status quo.

One final observation may be in order. A situation where religious and
ethnic rivalry obscure this common commitment to address poverty,
material and spiritual, represents a luxury in the world that is coming
to be. Our faith commitments are of course different, our truth claims
are not simply compatible. But we do share a world, one which is scarred
by all the varieties of poverty I have sketched, and more; and which is
threatened by environmental disaster of an unprecedented kind. We shall
continue to debate our truth claims; a global ethic for today is not one
in which we dissolve our differences in a liberal consensus. But we all
begin from the belief that human welfare is not something that can be
sorted out by pragmatism and human goodwill alone; we begin from the
fact of a called community, charged with showing God to God's creation.
Our patterns of holiness are often different, though they also converge
in unexpected and challenging ways; yet our sense of what makes for
health in common life is, just as often, close enough for conversation
and for common work. If the 'secular' is always at risk of forgetting
the non-negotiable value of the other (the other person, the material
world) in the eyes of the creator, we have a calling we can all make
sense of. We know where the roots of poverty lie - in the refusal to
accept the meaning that God gives the world, a refusal which shows
itself not only in atheism but also in the anxious and greedy spirit
that cannot see the human context of economic activity. Against this, we
appeal to the law of God made plain to us - for Christians, made flesh
for us in the Saviour, implanted in the Body of Christ which is the
Church. What our faiths have to offer, not least in divided and
disadvantaged societies, is quite simply a different depth of resource
for human hope.

ENDS

(c) Rowan Williams 2005

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