Pre-election context: This blog is a version of a short address on church, place and the common good given as part of an interdisciplinary panel responding to the challenges/questions raised by the Bishops' pastoral letter 'Who is our neighbour'.
In churches
across our diocese, we pray day by day for that our leaders might ‘seek the
common good’. But that leads to two
questions: What is it? How do we make it real?
In addressing those questions, I’ll
name the ‘problem’ of
division; then I’ll tease out what the common good might mean in relation to vision, rootedness, relationships and God.
The problem: The
album of my student days the late 90s was Different
Class by Pulp. The track ‘Common People’ includes the refrain: I want to live like common people; I want to
do whatever common people do. Jarvis Coker’s lyrics move from amusement to
a bitter, desperate evocation of a north/south class divide. The fear of
failure and the reality of life without a safety net is palpable – I said pretend you’ve got no money; she just laughed and said ‘oh
you’re so funny’. I said yeah? Well I can’t see anybody else laughing.
Pulp - Different Class (1995)
The fear and
instability engendered by division is as real now as it was a quarter of a
century ago. ‘The common good’ looks beyond divisions of social, economic and
cultural capital; it is intergenerational and gives space for a diverse range
of identities (gender, ethnicity, and religion). This demands a move beyond
what the bishops call ‘retail politics’ – targeting policies at those most
likely to vote.
A vision: Cultivating
a vision for the common good isn’t necessarily being able to define an end
point – being able to say ‘it looks like this’.
The network of activists, political thinkers, leaders and theologians Together for Common Good describe it as
a process. It’s a creative and relational;
it’s the adoption of virtues and practices which enable human flourishing.
Seeing the 'common good' as a
process might overcome the polarization between state welfare and market
economics – drawing together social relationships shaped by voluntary commitment
and personal responsibility. We need to re-learn practices of listening and engaging with those who hold different political convictions. If seeking the 'common good' is dynamic, we may become more open to building consensus, even though we may be motivated by our own political or social convictions The church
has a role to play in this deepening of engagement because of its rootedness: in place, relationships and God.
Our rootedness in place:
the incarnation, the reality of God with
us, means taking seriously the places
where we live, worship and work. The parish system is an intensification of
this. It offers a point of stability through a
commitment to schools, voluntary organisations and other local agencies which extends across time. It is rooted in corporate memory and although vicars come and go, the parish networks have the capacity to endure.
Given then the challenges of sustainability and funding, the church rootedness
offers continuity of engagement and support. There are opportunities to bridge the gap between local and national; to actively support the weak and vulnerable, as well as challenging the influential and powerful.
Our rootedness in relationships: disciples don’t just worship on Sundays; we
inhabit networks of work, family, interests and community involvement
throughout the week. We are paying
attention to what is going on locally (in moments of celebration and crisis as well as in the ordinary stuff of life). We are actively doing things with people - strengthening community, sometimes in the face of disagreement. An example of the impact of such work is seen in Liverpool. Bishop David Sheppard and Archbishop Derek Worlock
worked across sectarian divides amidst social/political pressure (particularly in the wake of Toxteth
riots and Hillsborough) to benefit the people of that city.
Bishop David Sheppard and Archbishop Derek Worlock
Our rootedness in God: A commitment to place and relationships flows from our understanding of God – which is shaped by Scripture and worship. We believe in a God who creates in love, freedom and goodness. In Jesus Christ, that generous, forgiving and transforming love reaches out to us in our human frailty. We are called to walk in his steps. The Spirit inspires to proclaim God’s Kingdom of justice, hope and mercy. That same Spirit equips us to be agents of encouragement and reconciliation. Indeed, perhaps part of our prophetic witness in the world is the way in which we handle disagreement.
What is the common good and how do we make it real?
It means
approaching polling day with a commitment to participate fully in processes and
practices that build community; it means attending to God and to the people in
the places where we live. It also means cultivating authenticity and credibility of our common life. Both the inward and outward focus is reliant on building trust and renewing hope. It means looking beyond self-interest for sake of
sustainable and equitable future.
© 2015 Julie Gittoes
© 2015 Julie Gittoes
