Thought for the Day,
Anne Atkins

Last year I was privileged to hear the Chief Rabbi, Jonathan Sacks, lecture passionately on Tolerance. I was reminded of this when I read of the Bishop of Rochester, Michael Nazir- Ali, yesterday describing the absolutism of so-called liberals, whose liberalism only extends towards others like themselves. It's compelling that an orthodox member of a recently persecuted faith, and a refugee from another religion and another country, should both set such store by the "old tolerance that made Britain special". They don't take our precious heritage for granted, and can also see how endangered it is.

Our country, with her laws and customs built on Christian values, has notably been far more tolerant than other more godless regimes. And the more secular our society as a whole has become, the more illiberal.

A teenager I know was in hospital when a nurse, knowing of her faith, said he "hated all Christians" - presumably for their bigotry. She asked how he'd feel if, hypothetically, she "hated gays," and was reported, and then disciplined, for her homophobia.

I agree that the registrar who had conscientious objections to conducting civil partnerships might have considered another career once this became part of her duty. But isn't this argument depressingly lacking in charity - and common sense? Her stance didn't cause actual detriment to others, since plenty of colleagues were willing to step in. What harm does it do to me, to give space to your conscience?

Or consider that young woman who wanted to teach in her niqab. The only question should have been for her head: if she couldn't do her job she would indeed need another; but if she could, why on earth couldn't we leave her be? It reminded me of Miss Thorburn, years ago, dictating how we must tie our hair back for hockey... and believe me, you couldn't get much more illiberal than that.

And I was appalled to hear of the heckling of Bishop Gene Robinson on Sunday night. Whatever we think of his views, it's surely more enlightening to hear them than drown them out. I've been half in love with Matthew Parris since I heard him say, years ago, that he thought my opinions plum crazy - but like Voltaire, he'd fight to the death for my right to express them.

St Paul has been described as being so liberated, he was even liberated from his own liberation. Writing about a disagreement over meat eating, he said there's nothing wrong with the meat: what's wrong is offending those who consider it wrong. Be careful, he said, that your very freedom doesn't trip up others who don't share it.

Dr Sacks, in his address, described how he experienced no anti-Semitism at school at all. Why? Because he had a genuinely Christian education. Their faith mattered so much to his Christian masters, they could understand how this Jewish boy's faith mattered to him. In the words of the philosopher Plamenatz: "Liberty of conscience was born not of indifference, not of scepticism, not of mere open-mindedness but of faith."

copyright 2008 BBC
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Thought for the Day,
Martin Palmer

One of the most important democratic developments in Britain was the Freedom of Information Act passed by Parliament seven years ago. This new Act ended years of secrecy which prevented us knowing what was being done - in our name - by the Government. It applies to all 'public authorities' including central and local government, the health service, schools, colleges, universities and the police.

However last Friday, MPs in the House of Commons voted to exclude themselves from the legislation in a special amendment that comes before the House of Lords next month. If it is passed, it will mean that we will not have a right to know, for example, what expenses they claim, or what letters they write while in public office.

The basis of British law and the role of authority is rooted in the Judaeo-Christian tradition and there is one story in particular that sets out what that basis is. It is a story of how Abraham enters into a test of strength with God himself.

In chapter 18 of the Book of Genesis God has just told Abraham that he intends to destroy the cities of Sodom and Gomorrah because of their wickedness. And in one of the funniest, and at the same time, moving stories in the Bible, Abraham is deeply shocked and decides to tackle God about it.

Abraham barters with God saying, "Will you sweep away the righteous with the wicked? What if there are fifty good people in the city, surely you would not do so dreadful a thing as to destroy them too, treating the good and the sinners alike?" And God - rather grudgingly one feels - agrees, recognising the fact that God in acting for justice must act justly.

But Abraham hasn't finished yet. He says "I am bold to speak like this I know, being just dust and ashes, nevertheless what if there are forty-five righteous people? You wouldn't destroy the city for the lack of five would you?" Once again God agrees, evidently not having expected that his decision to share this with Abraham was going to be such a problem!

Abraham, clearly on a roll, then barters down to forty. Just when God might have thought that was that, Abraham comes back a fourth time, disarming God by saying "I trust my Lord will not be angry but..." and barters down to thirty.

It must have been with a sense of weariness that God then hears Abraham say, "Let me take it upon myself to suggest twenty?"

Finally God and Abraham agree that if there are ten good people, then the cities will be spared. As the story goes on to tell, there are not ten such people and the cities are destroyed, but Abraham has established a fundamental insight about power and authority.

What is central to this story is that Abraham has reminded God of what it is that his authority rests upon. He said, "Will not the Judge of all the earth act justly himself?"

If that argument is good enough for God's own exercise of law and authority, then surely it should be good enough for any in positions of authority. And perhaps we need sometimes to remind them, and ourselves, of that fact.

copyright 2007 BBC
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PRAYER FOR THE DAY

Patrick Thomas

The other day, a woman came to the church door just before the service, and everybody smiled and welcomed her. She smiled back and began to say something. Gradually it became clear that she spoke no English. She tried raising her voice and gesturing. She obviously needed something, but we couldn't work out what it was.

Her language seemed to be Polish, and although I'd had some Polish-speaking parishioners when I was in the Carmarthenshire hills, in our town parish we can only manage English and Welsh. She wandered around the building for a while, and then with a sad smile, went back out through the door and walked away.

We felt frustrated, embarrassed and ashamed. Someone had come to us in need and we had failed her. Next day I went to the local bookshop and bought a Polish phrasebook and dictionary, in case she came back. But it was too late. We never saw her again.

"I was a stranger, and you welcomed me," Jesus remarked in one of his parables. Our visit from the Polish woman was a reminder how often we fail in that duty. A stranger can seem a threat or a nuisance. We regard people who don't speak our language as being rather dim - even though they may be far more intelligent than we are and speak many other languages.

Perhaps what made us feel most guilty, in retrospect, was our consciousness of the woman's loneliness: in a strange town in a strange land where she understood no-one and no-one understood her. We'll try to do better next time.

Lord Jesus, you came among us as a stranger and found misunderstanding, suspicion and rejection. Help us to see your face in those who are far from home and need our welcome and our friendship. Amen.
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