Press Releases25 Oct 07

Presidential Address to Derry & Raphoe Diocesan Synod 2007

Derry & Raphoe Diocesan Synod
Thursday, 25 October 2007
Jackson’s Hotel, Ballybofey, Co. Donegal
 
Bishop uses theme of Crossing Boundaries to address important Social Issues

Bishop Ken Good has taken the opportunity to comment on a number of key social issues facing our wider community, including alcohol and drug abuse, debt, obesity, HIV and AIDS. In a wide ranging address to members of the Derry and Raphoe Diocesan Synod he highlighted the need for a greater sense of personal responsibility and for the setting of boundaries in our behaviour.

Bishop Good highlighted government figures revealing that £35 million has been spent in Northern Ireland on treating alcohol related illnesses in 24,000 adults over the past three years. Instances of drink-related liver disease have more than doubled over the past decade, and with the abuse of alcohol now taking root in a younger age group, those figures are likely to rise even further in the longer term.

He talked of a reluctance on the part of individuals to set themselves limits of reasonable and appropriate levels of alcohol consumption and a refusal on the part of those who produce, sell and advertise alcohol, as well as governments which benefit from tax revenue on high volume sales, to set more responsible boundaries on the financial gain they exact at such a high personal and social cost.

Bishop Good pointed out that globally we are losing the battle against AIDS. 40 million people worldwide and 70,000 in the UK now live with the virus. In the next five years there could be 60 million people who are HIV positive in the world. Last year, three times as many people were diagnosed with HIV than in 1997. In Britain, the young, heterosexual community has the fastest-growing number of new cases of the disease.

Referring to the comments of Stephen Fry in a recent TV documentary he noted that Fry became convinced that the chief cause of the epidemic, whether in Africa or elsewhere, is promiscuity; in effect, the rejection of personal sexual boundaries. He pointed out that one reviewer of the programme paid tribute to Fry noting that, ‘while clearly anxious that it might be “provocative” to blame “people’s personal behaviour” for the illness, he didn’t back-pedal.”’

Commenting on rising levels of personal debt he suggested that our appetite to buy, to acquire and to possess is fed and encouraged by financial institutions’ willingness to lend at levels which are excessive by any reasonable standard. He also said that recent global events have jolted our unwillingness to acknowledge the foolhardiness of current levels of personal debt.

Bishop Good talked of the changing place of religion in Ireland – of a post-Christian society which is now emerging on this island. A society which, he said is choosing to throw off some of the long-established boundaries and belief-systems … and is opting instead for a more do-it-yourself system of individually selected life-choices, many of which can seem to be chosen on the grounds of short-term individual gratification and expediency rather than for any longer term social or corporate benefit.’ The result has not been ‘the hoped for freedom, nor the personal sense of fulfilment which it promised. If anything, all this has … left us somewhat valueless and rudderless.

The bishop posed a question. ‘When, on the one hand, is it right and appropriate to cross a boundary, and when, on the other hand, is it better and more helpful to maintain a boundary intact and to avoid crossing it at all costs? I want to suggest that this is a key question that provides a framework within which many of the big issues before us these days can be approached.’

In a rapidly changing society Bishop Good reminded Synod members that ‘the church’s mission has always been about Christians crossing all manner of boundaries - geographical, political, social and cultural … following Jesus’ example, to come alongside and to engage with people of all nationalities, cultures and experiences.’

But in matters of personal behaviour, Jesus set those who chose to follow him remarkably high standards to seek to live up to. Christ pointed to boundaries in moral values and ethical conduct which bring the best out of us when we choose not to cross them.

Full Presidential Address follows:

A SPORTING START

Those who are aware of my love of golf, and who know my view that it is the noblest and finest of all leisure pursuits, would not be at all surprised if I were to use a sporting image as the starting point to set the theme of this address.

However, rather than with golf, it is with cricket, that other sophisticated and highly tactical game which I also love, that I want to begin.  I don’t need to remind an audience like this that in parts of this northwest diocese we are widely known for our dedicated and even passionate following of this other great sport.

At the Twenty20 Cricket World Cup just a few weeks ago, the Indian batsman, Yuvraj Singh, made history in that particular competition, when he hit six 6's in one over against England. Sight of the ball sailing high above the boundary rope six times in a row brought jubilation to Indian supporters, and heartache to the demoralised bowler and to the poor English fans!

What is my reason for mentioning this bit of sporting trivia? Because crossing boundaries is a key theme running through much of what I want to explore in this address.

CROSSING BOUNDARIES

A key question on my mind, which has relevance to much that is going on in today’s world and in the church, is this: When, on the one hand, is it right and appropriate to cross a boundary, and when, on the other hand, is it better and more helpful to maintain a boundary intact and to avoid crossing it at all costs? I want to suggest that this is a key question that provides a framework within which many of the big issues before us these days can be approached.

In summary, what I will be proposing is that, using the example of Jesus Christ as our role model, there are some boundaries which it is appropriate to cross, and others which it is not. And the key to living effectively in the world and in the church has much to do with discerning which is which.

BOUNDARIES AND SOCIAL BREAKDOWN

In watching the news unfold and in observing the social and cultural changes which are going on all around us these days, I cannot help but sense that there is a major boundary uncertainty at the root of many of big issues.

There has recently been a serious political debate taking place, not least in Britain, about the extent to which the root cause of much social fragmentation and dis-ease can be traced back to a breakdown in family life, which in turn, it can be argued, has its origins in a growing confusion about behavioural boundaries.

Politicians are engaging in a lively debate about the extent to which the prevalence of anti-social and damaging behaviour can be linked to a modern preoccupation with the dilution or even removal of constraints and boundaries.

Let me give some examples, mostly selected from the media over the last few weeks.

BOUNDARIES AND ALCOHOL/ DRUG ABUSE/STREET VIOLENCE

One of the worrying social issues in virtually every town in this and other dioceses, is the excessive consumption of alcohol and the resulting personal and social damage which impacts the lives of individuals, of families and of communities. And there can be little doubt that the problem is getting more and more serious as younger teenagers appear to become increasingly oblivious to the risks they are taking and the damage they are causing to themselves and to others.

The number of children being admitted to emergency units with alcohol poisoning has increased dramatically. One A&E consultant spoke last week about the young teenagers he has treated who ‘should have been dead’ because they had such high readings of alcohol in their blood, and who are consequently in real danger of developing life-threatening health complications.

Government figures released in the North of Ireland last week revealed that £35 million has been spent on treating alcohol related illnesses in 24,000 adults over the past three years. Health professionals are of the view that this figure is a significant underestimate of the real expenditure. Instances of drink-related liver disease have more than doubled over the past decade, and with the abuse of alcohol now taking root in a younger age group, those figures are likely to rise even further in the longer term.

It is clear, is it not, that there is a boundary problem here? A reluctance on the part of individuals to set themselves limits of reasonable and appropriate levels of alcohol consumption - meaning none at all in the case of younger teenagers - a boundary beyond which they decide for themselves that they are not prepared to go. It can be argued that there is also a refusal on the part of those who produce, sell and advertise alcohol, as well as governments which benefit from tax revenue on high volume sales, to set more responsible boundaries on the financial gain they exact at such a high personal and social cost.

BOUNDARIES AND HIV/AIDS

I was impressed by Stephen Fry’s recent two-part television documentary on the global, yet awfully personal, tragedy of HIV and AIDS.

He pointed out very clearly that globally we are losing the battle against AIDS. 40 million people worldwide and 70,000 in the UK now live with the virus. In the next five years there could be 60 million people who are HIV positive in the world. Last year, three times as many people were diagnosed with HIV than in 1997. In Britain, the young, heterosexual community has the fastest-growing number of new cases of the disease.

It is a tragedy that so many children are being born with HIV, and that countless people, in particular women, are contracting the virus innocently. But it was also apparent from the TV documentary that Stephen Fry became convinced that the chief cause of the epidemic, whether in Africa or elsewhere, is promiscuity; in effect, the rejection of personal sexual boundaries. One reviewer of the programme paid tribute to Fry noting that, ‘while clearly anxious that it might be “provocative” to blame “people’s personal behaviour” for the illness, [Fry] didn’t back-pedal.’

BOUNDARIES AND OBESITY

There is increasing concern about the serious health implications if current trends continue whereby children and adults are becoming more and more overweight. In the Irish Republic, obesity prevalence for the period 1995 to 2004 increased from 14% to 24% for boys and from 15% to 26% for girls.

When it comes to food consumption, to taking physical exercise and to promoting a healthy lifestyle, in noting that obesity has almost doubled on the island of Ireland over the past decade, we must all ask ourselves, to what extent is there a boundary issue here?

BOUNDARIES AND PERSONAL DEBT

At our clergy conference this year, we listened to some very perplexing presentations about levels of financial debt in households in both jurisdictions in this diocese, and the negative impact serious levels of indebtedness is having on relationships, on health and on family life.

Our appetite to buy, to acquire and to possess is fed and encouraged by financial institutions’ willingness to lend at levels which are excessive by any reasonable standard.

Over the past few years, more and more voices have joined those who have been warning that the high levels of personal borrowing are becoming unsustainable. The shockwaves rippling out from the Northern Rock situation, allied with the housing crisis in USA, have jolted our unwillingness to acknowledge the foolhardiness of current levels of personal debt.

Here again there is an obvious need to set much more realistic boundaries on spending and borrowing – living within our means. I would argue that there is also, incidentally, the need for greater generosity among us, since large-heartedness can be a fascinating spiritual remedy to help loosen the firm grip which money can have on us.

Holding these various social issues in our minds, let me step back for a moment and take a much broader view of the boundaries issue from a spiritual perspective.

BOUNDARY-CROSSING AT BETHLEHEM

Christ Jesus, the Word made flesh, crossed a cosmic boundary in entering our world, in being born as one of us in Bethlehem. He crossed a celestial boundary, moving from the security of the eternal heavenly realms to the insecurity, uncertainty and hostility of the broken, imperfect and fallen life we live on this planet.

A BOUNDARY-CROSSING MISSION

In his earthly ministry, Jesus repeatedly challenged social norms and irritated religious traditionalists by crossing many accepted ‘boundaries’ as he dealt imaginatively with a whole range of unlikely people. We see this, for example, in his approach to Samaritans, in how he treated women, in his dealings with those who were poor, those who had leprosy, or those who were regarded by his contemporaries as suspect and as social outcasts. In this sense, Jesus not only gave permission, but he gave encouragement and even a command to his disciples to cross boundaries of race, of class, of wealth or of manmade division in order to share the love of God.

Ever since then, the church’s mission has been about Christians crossing all manner of boundaries - geographical, political, social and cultural, in a similarly incarnational manner, following Jesus’ example, to come alongside and to engage with people of all nationalities, cultures and experiences. Crossing boundaries in this way has been, to use a golfing rather than a cricketing phrase, ‘par for the course’.

HEALTHY NEW BOUNDARIES

It is equally apparent, however, in the gospel accounts of his ministry, that when Jesus found people in any or all manner of brokenness or distress, struggling to cope with the demands of life, when they decided to follow him, he opened up for them the possibility not only of being forgiven for their past, but of living in new and life-enhancing ways.

He not only encouraged people to turn away from what had previously been dragging them down and had been damaging not only themselves but also their relationships with God and with others, but he set before them new personal standards to aspire to. These standards could be described not only as guidelines to live by but as boundaries which they would do better not to cross.

A highly significant ingredient in Jesus’ ministry was the way he ‘raised the bar’ in setting his followers high standards to reach for and broad boundaries not to be crossed, when it came to personal behaviour. His ‘raised bar’ standards affected forgiveness, reconciliation, truth-telling, generosity, self-control, integrity.

The New Testament, as a consequence, sets before us demanding boundaries on behaviours such as impurity, drunkenness, fornication, adultery, greed, slander, abusive language, lies, and so on. The reason for setting these aspirational boundaries is to increase our sense of freedom not to limit it.

OTHER BOUNDARY IMAGES

The image that can help us grasp Jesus’ approach to these kinds of boundaries is not so much the cricketing one I mentioned earlier, where it is advantageous to cross a boundary with a high flying six, but more the typical sports field where there are external lines within which most sports function best. A game of soccer, rugby, gaelic football, tennis, or even croquet, played within a designated space defined by lines is much more meaningful than the same sport played without any boundaries at all.

Perhaps an even more helpful image may be that of the canvas an artist uses for a painting. It is the challenge of working within the confines of the canvas that brings the best out of the artist. To ignore those boundaries and to try to paint beyond them detracts from the work that is being produced and distorts the image or defeats the purpose.

BOUNDARIES AND FREEDOM

The post-Christian society which is now emerging is choosing to throw off some of the long-established boundaries and belief-systems which it regards as overly restrictive, and is opting instead for a more do-it-yourself system of individually selected life-choices, many of which can seem to be chosen on the grounds of short-term individual gratification and expediency rather than for any longer term social or corporate benefit. That is, not playing within the lines or painting within the canvas.

But the liberation which was eagerly anticipated by breaking free from restrictive shackles, lines and boundaries has not brought the hoped for freedom, nor the personal sense of fulfilment which it promised. If anything, all this has come at the price of a deeper alienation and relational damage, and left us somewhat valueless and rudderless.

We are all familiar with the wonderful phrase in the Prayer Book Collect for Peace which reminds us that to know God is eternal life, to serve him is perfect freedom. That linkage between the obedience of a servant and the discovery of true freedom is an anomaly which mystifies today’s culture. But it made sense to Edmund Burke, the Irish political philosopher, statesman and parliamentary orator of the eighteenth century. He argued that people ‘are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites...’

Acquiring these ‘chains’ and developing  these boundaries, is an essential part of growing to maturity and to freedom.

BOUNDARIES AND FAMILY LIFE

Children, like all human beings, need boundaries, and it is easy to argue that they actually want boundaries. In a loving home environment, the establishment of clear standards of behaviour, which they know not to cross, is a vital building block and foundation for growing up. Too often, children now lack that sense of personal responsibility which used to be imparted to them at a young age.

One of the most important things a parent can give a child is a healthy sense of responsibility – knowing what they are responsible for and what they are not. Responsibility is a gift of enormous value. Discipline is an external boundary, designed to develop internal boundaries in our children. Good discipline moves a child towards more internal structure and more responsibility.

We know that we are now part of a society where traditional patterns of family are not the experience of many.

But without being judgmental or critical, surely it is important for a church to commend and to support stable marriage and family life as a key building block in a society where social breakdown is manifesting itself in the ways already outlined?

Is it valid to argue that children do better on the whole when the mother and father who brought them into the world are there to care for them and to bring them up?

Is it correct to try to encourage more married couples to want to stay together and to work at their marriage as a life-long commitment?

Is it right to urge governments to support marriage with a tax structure which encourages married couples to stay together rather than a tax incentive which makes a couple better off if they live apart?

Is it helpful to suggest that the best place for children learn their morals and their manners is from their parents – both parents?

Is it valid to promote and encourage marriage when statistics reveal that nearly one in two co-habiting parents split up before their children’s 5th birthday as compared with one in twelve married parents?

My clear answer to all these questions is, ‘Yes’!

GIVING A LEAD WITH BOUNDARIES

And the message I want to convey in this address is one of hope, one of faith and one of encouragement as we consider the work of the church, the nature of our calling.

The church can have a vital role in caring for, supporting, encouraging, nurturing and strengthening  families and individuals in a way that brings benefit to society as a whole.

As a church, we do have to accept that we have not been as effective as we would like to have been in helping influence people in the formation of their boundaries and disciplines, in supporting and encouraging parents to influence and inspire children in establishing healthy boundaries.

With compassion, with humility, with a ready acknowledgment of our failures and frailties, our mistakes and our fallen-ness the Church has a useful contribution to make in sharing the Christian viewpoint on marriage, on family life, on childhood and child-rearing, which can be presented constructively and humbly.

BOUNDARIES AND PROTECTING CHILDREN

Child protection, thankfully, is one of the few but clearest situations in which there is overwhelming agreement these days where to cross a boundary is always inappropriate.

A central element of Safeguarding Trust, the Church of Ireland’s Code of Good Practice which promotes the welfare, health and development of children, is about highlighting boundaries which must never be crossed in our dealings with children or vulnerable adults in order to ensure that they are respected as persons and not damaged or violated in any way.

It is accepted by all of us that these clearly identified boundaries simply cannot be crossed, and that the consequences of doing so are not only devastating for the child who is harmed but are morally and often legally ruinous for the offender.

I am glad to report that excellent work has been done in the diocese in the implementation of our systems of child protection.  Reference to this will be made in the reports which follow, but I want to thank all those on Diocesan and Parish Panels who have worked so hard to make sure that boundaries to do with the protection of children are never crossed.

BOUNDARIES AND ANGLICANISM

Even though I do not have time to develop the theme, it is worth noting that in these challenging times the mind of the Anglican Communion, too, is being thoroughly exercised by the issue of the crossing of boundaries.

Some bishops, clergy and people are distressed that traditionally accepted doctrinal or moral boundaries seem to have been ignored or crossed by others. Others are distressed at the way in which the geographical boundaries between one Province or diocese and another are being crossed, contrary to the will and spirit of the Windsor Report.

A major issue with which we are having to grapple in the Communion is the extent to which there are widely accepted moral, behavioural or ethical boundaries, and where the authority rests for the setting of these. Within this process, the various ‘weightings’ and interpretations that are given to scripture, to tradition and to reason is the cause of much misunderstanding.

The Windsor Report and the concept of an Anglican Covenant which emerged from it, are efforts to clarify how, together, we can devise if not boundaries then a common sense of purpose within which we can agree to work. I must say that I am happy to be numbered among those who would welcome the drawing up of a covenant, in the hope that it may be a useful contribution to resolving some of the tensions which exist in the Communion.

‘BOUNDARIES’ OF THE MIND

In coming towards the end of my address, there is one more kind of boundary which I wish to point out, as one that we do well to pinpoint clearly in our minds and to make sure we cross with faith and hope.

In church life, as elsewhere, the passing of time can lead us to adjust our thinking in such a way as to make us believe that the status quo is more or less inevitable, and we come to assume that the trends we observe and the realities we face are boundaries that are pretty well fixed and beyond our or anyone’s control.

These boundaries or limitations of our imagination can become very unhelpful, and can even erode our faith in the God who Scripture describes as the one ‘who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine’

What kind of unhelpful boundaries of the mind do I have in mind? They might include thoughts like these:

‘Church decline is likely, if not inevitable.’
‘The average age of congregations is bound to get older.’
‘Young people just aren’t interested in church life any more.’
‘People are more secular and materialistic and therefore less spiritual.’
‘Financial pressures will result in ever larger amalgamations of parishes.’
‘Fewer clergy will be needed to cater for fewer people as money gets less.’
‘Levels of commitment will be more and more difficult to raise.’

I would want to challenge each and every one of these statements, some of them may not be verbalised, but are active in the way they shrink our expectations, limit our plans and diminish our belief in what is possible.

Whereas the reality is:

• There are over 10,000 C of I households in the diocese.
• There is potentially, therefore, a huge amount of talent, energy, commitment ready to be mobilised if a fresh vision captivates people’s imagination.
• God has provided in the church (and beyond it) the gifts and resources to achieve all he wants to get done.
• There are immense financial resources available to make things happen if the vision presented is sufficiently motivating.
• Leadership resources (people) are there to take initiatives and make things happen if they are identified, invited, resourced, released, and encouraged.
• Spiritual interest (rather than religious practice) is as strong as ever.
• We have a large ‘fringe’ to work with.
• We have (the beginnings of) an effective communication system/network to bring people on board.

The local church can be an inspiration, can provide a sense of belonging and of community cohesion, can mobilise community involvement and care. It can be a beacon of hope.

It is in part to help us challenge these mental boundaries together that we have just embarked on a Strategic Review in the diocese.

It is my conviction that this review, facilitated by Malcolm Duncan of Faithworks, will greatly help us to lift our horizons, challenge our presuppositions, identify more ambitious but yet realistic targets, focus our efforts and resources on clear goals, and give us a shared sense of purpose towards which we can work together.

Part of this review process will also challenge the mental boundaries we set around the financial resources we may have convinced ourselves that are available to make possible what needs to be done. Again I remain absolutely convinced that there are abundant financial and other resources available in the parishes of this diocese to make possible the ministry and outreach that needs to be done.

So my last words are a statement of hope.

I have come to detect in parishes and organisations in the diocese signs of health, of commitment, of growth and of creativity which give me great heart. There is an appetite for growth, a willingness to see things happen, a desire to be part of an exciting future. The Strategic Review, I believe, will make these hopeful signs more visible to all of us and will inspire us to serve more wholeheartedly and give of ourselves even more unsparingly.

The role of a Bishop is to ‘guard the church’s faith, to promote its mission,’  to be ‘steadfast as a guardian of the faith’

At my consecration the Archbishop handed me a bible with the words, ‘Receive this book. Here are the words of eternal life. Take them as your guide, and declare them to the world.’

I want to be among you as one who is faithful to that responsibility, and I count it a privilege to be able to serve with you in these exciting times.