GS Misc 912. Moral, But No Compass : A Report to the Church of England from the Von Hügel Institute - PDF

Moral, But No Compass : A Report to the Church of England from the Von Hügel Institute GS Misc 912 Background 1. The report was published in June 2008 and copies sent to all members of Synod. It had been

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Moral, But No Compass : A Report to the Church of England from the Von Hügel Institute GS Misc 912 Background 1. The report was published in June 2008 and copies sent to all members of Synod. It had been commissioned by the Bishop for Urban Life and Faith to consider whether the Church of England should become more deeply involved in the delivery of contracted welfare services, to assess the church s capacity for such work and to consider the kind of partnerships with Government which might be possible in this field. 2. The research behind the report, and the preparation of the report itself was undertaken by staff at the Von Hügel Institute based at St Edmund s College, Cambridge. The authors, Francis Davis, Elizabeth Paulhus and Andrew Bradstock, have established track-records in Christian theology and social analysis. 3. Part of the research looked at how far the church s current involvement in social provision is understood, measured and valued by Government and other agencies. The report concluded that there were serious weaknesses in the ways in which Christian (especially Church of England) engagement was recorded by HMG, the Charity Commission and others. The way in which the story broke and the early headlines that resulted did not create a favourable initial climate for getting all concerned to approach the report dispassionately. But there have been subsequent opportunities to impress on the bodies concerned that the underlying analysis on this point has identified a real issue. 4. The main thrust of the report is concerned with the church s social welfare activity. The report has significant implications for the Church Urban Fund and its ongoing development. The General Proposition of the Report 5. The two largest political parties are embracing a vision for social welfare in which direct delivery is in the hands of private or voluntary sector bodies contracted to government. Along with other third-sector bodies, the churches are seen as having the potential to play a larger role in such contracted work. 6. The Church of England has a very long and honourable record of social welfare provision, understood as integral to its calling and to the discipleship of its members. The church was a major provider of welfare for centuries, was deeply involved in the creation of the Welfare State, and as the structures for the provision of welfare evolve remains committed to the provision of care for the people of the nation. 1 7. In a number of dioceses there are well-established projects and programmes working with government contracts to deliver welfare provision in key areas. CUF also has considerable experience of resourcing local projects in this field of work, has established links with government departments and is developing programmes with regional agencies. 9 July 2008 The Bishop of Leicester, the Rt Rev Tim Stevens said at question time: The Church and congregations around the country are to be found running post offices, cafes, doctors surgeries, asylum rights centres, homeless outreach and bereavement counselling, job creation and economic regeneration programmes, eco initiatives, youth clubs, campaigns for the world's poor. He said: This establishes the Church of England in a unique position in relation to reaching the most disadvantaged sections of our society and will you therefore commit to pursuing a dialogue with the Church of England on how these recommendations can be taken forward. Lady Andrews said the Government had a unique and instinctive partnership with the Church . Communities Minister Baroness Andrews said: I could give a great deal of evidence about how we are working with the third sector, faith based charities, across the country to reach those parts of our communities which no other organisation can reach. Summarising the report the churches and welfare contracts 8. The report starts by noting that the church has always been involved in the delivery of welfare services, and goes on track the history of this involvement, especially through the post-war creation of the Welfare State and the end of consensual politics in the 1980s. The report identifies a slow (and incomplete) shift in thinking within the churches to accommodate the new shape of welfare politics in the 21 st century. Stakeholder welfare acknowledges the plurality of civil society, the need for partnership between the different sectors in society, and subsidiarity all of which affirm the indispensability of the contribution of the private and voluntary sectors in welfare delivery. (Moral, But No Compass, p.35.) 9. The report notes the scepticism among some in the church about the way the policies of both major parties seek to enlist the voluntary sector in contracts to deliver welfare programmes. The researchers note that there is considerable variation in the ways government (national and local) handle contracts with the voluntary sector and that difficulties faced in some places are not always universal. Nevertheless, problems of short-termism in funding, reverse auctions (awarding contracts to the organisation that bids lowest) and formalities which make excessive demands on voluntary bodies, all represent real problems encountered in the contract relationship. We interviewed the leaders and managers of several larger Christian voluntary sector bodies about their experience of negotiating contracts and service level agreements. We also spoke to some managers in the secular third 2 sector. In both cases mention was made that local authorities vary widely in the way that they go about purchasing and commissioning. Some seem to be very flexible and understand voluntary sector needs, while others delay payments (putting organisations under pressure) and need every detail spelt out or them. (Moral, But No Compass, p.43) 9 October The Bishop of Portsmouth said: We are asking, not to move in and take over, but to be taken seriously. Elsewhere, there are areas where we are not being taken seriously. In education, for example, while we get good signals from the upper levels of the political administration, very often at the lower and the local levels it is not quite the same. Government aspirations are sometimes taken in a relaxed way. Finally, we must not get too cosy with each other. In relations between the church and the Government there must be a certain symbiosis, but if we start to get too cosy with each other, our separate identities are compromised. However, if we start screaming at each other across the barricades, nothing much is achieved. Each side needs to be able to criticise the other; perhaps the Government need to take more seriously the fact that in the Christian religion, for example, there is a strong and worthy tradition of self critique. (Hansard) 10. The report contrasts the churches concern for what matters with the motivation of government in terms of what works. There is a need for greater understanding on both sides, although the report uncovered worrying ignorance about churches, Christianity, and religions in general among public servants. All our faith-based respondents reported immense religious illiteracy on the part of local government officials, politicians and throughout the policymaking community as a whole we were astonished to be told by civil servants that there is no evidence base in government circles on Christian institutions. (Moral, But No Compass, p.49). 11. This last point is central to the report s arguments. In short, a government committed to evidence-based policy making has no evidence base on the extent and depth of the Christian churches social welfare activity in this country. The report goes on to outline the evidence that could be available in this field. 12. The ways in which the Charity Commission records religious involvement in charitable activity also came in for some criticism. The objects of a charity may be defined as (for example) relieving poverty or as the advancement of religion but the religious motivation for the relief of poverty can thereby be obscured. In subsequent discussions with the Charity Commission, Archbishops Council staff discovered that there were flaws in the way the Von Hügel researchers collected their data on the Commission s work, so the criticism cannot be fully sustained. However, the potential for underestimating the contribution of churches and other religious charities is still worrying. 3 Summarising the Report the church s profile in society 13. The report contains a great number of relevant facts and statistics about the Church of England which cannot be detailed here. Suffice to say that the dioceses clearly possess considerable levels of skill, assets and other resources which, potentially, could equip them for partnerships with government in welfare delivery. 14. The report notes the tremendous asset represented by our cathedrals which it describes as regional powerhouses in local communities (p.65). It also notes the extensive civic contribution made by bishops. (p.69) 15. Although the report focused, in the main, on the diocesan dimension to the church s activities, it also considered the local, community-based or congregational levels of activity. Many examples are offered. In surveying published and unpublished research we have recorded a veritable empire of civil society founded, funded, sustained and maintained by Christian congregations, churches and believers. These initiatives endure alongside, through, and sometimes despite Church and/or government structures. (Moral, But No Compass, p.72) The report also considered examples of social welfare provision in other parts of the Anglican Communion and examined the model of diaconal ministry in the Protestant churches of mainland Europe. A 2004 survey in Hastings (Chichester Diocese) commissioned by Hastings Voluntary Action and carried out by Churches Together in Hastings and St Leonards discovered: 8 out of 10 churches provide services that are of benefit to people who are not part of their congregations; 1,200 hours of voluntary work were given to the community each week, the equivalent of 22 full-time staff working 52 weeks a year; Churches on average each ran two community projects, and much of their work often done ecumenically is focussed on hard-to-reach groups such as excluded young people, drug addicts, refugees and asylum seekers. Moral, But No Compass, p.76 Principles for Welfare Partnerships 16. The report notes a commonly-held perception that major funders are no longer interested in intermediary bodies (on the model of CUF) but want to form direct relationships with the projects working at the grassroots. This is contrasted with the experience of the Church of England s Education Division that tens of 4 millions of new philanthropic finds had been raised for the Church s Academies programme in a very short time (p.78). A network of social enterprises has been set up to support the academies programme in a variety of ways. It appears that, in the right circumstances, significant new funding is still available for coordinating local initiatives and building capacity. 17. Reservations remain about the Government s commissioning structures for welfare delivery partnerships. The research uncovered anxieties about the ways in which (sometimes despite contrary intentions) Government policies had the effect of encouraging purchasing managers to drive the agenda solely on price and aggressive readings of performance criteria. Secondly, there was evidence that contract criteria neglected the qualitative side. For most of our respondents it is the qualitative, non-financial aspects of voluntary sector engagement in the building of care and empowerment that are the key motivators. And yet many felt that these critical attributes of care and empowerment were being ignored or under appreciated by purchasers. (p.85) 18. Whilst recognising that Government-funded activity must be measured in some way, the report notes that doing so in a way which encourages and sustains the strong motivation of Christian (and other) forms of volunteering must be a priority for Government. The report offers what it calls a Civic Value Matrix as a tool to help church groups to assess their capacity for partnerships and to help them enter into dialogue with contract providers. Taking the Report Forward 19. Following publication of the report, meetings were quickly arranged between the Bishop of Hulme, Archbishops Council staff and ministers and civil servants at the Dept. of Communities and Local Government. Initial ministerial fears that the report was intended to be an attack on the Government and an endorsement of the Opposition s policies were allayed by reference to the text of the report and it was emphasised that the Church s concern was to explore the potential for partnership in welfare delivery. The report s criticisms of Government for under-counting the level of church involvement in volunteering were noted as an area for continuing attention and the need to address voluntary-sector concerns about the ways contracts were applied in practice were recognised. 20. On 21 July, Hazel Blears, the Communities Secretary, launched the Government s Framework for Partnership which considered how government and faith communities could work together for the good of their communities. The emphases in her speech suggested that some, at least, of the report s concerns had been heard. 5 Hazel Blears said: There are countless examples of faith organisations working alongside local authorities to meet the needs of the community. However some people remain nervous about commissioning services from faith based groups and want to be confident that public money is not used to only help those that sign up to a certain set of beliefs at the expense of others. We are working with faith groups and funding bodies to ensure that everybody is absolutely clear about what is and is not appropriate, that those faith groups providing services do so in a non-discriminatory way to the whole community. But unless we make the most of the enthusiasm and expertise of the faith sector, we are missing a major opportunity and we need to ensure their valuable role is not overlooked. (Communities and Local Government Press Release) 21. In the light of the report s criticisms of the Charity Commission, a meeting was arranged between Archbishops Council staff, the Chair of the Charity Commission, Dame Suzi Leather and members of her staff. Assurances were given that the Charity Commission was not hostile to the churches and that it had a strong interest in accurate data collection. It was noted that the Charity Commission worked to a set of priorities concerned with the good governance of charities and that some of its data collection was, quite reasonably, geared towards those priorities rather than seeking data on all charities equally. The necessity for charities and churches to be able to combine an advocacy role with service delivery was recognised. 9 October Lord Judd said: I have had experiences in the voluntary sector of a secular type I was a director of Oxfam, for example but I have a certain unease about the way in which we have slipped into the language of partnerships. I am not quite sure that the concept of partnership adequately describes what it should all be about. Essentially, we are about empowering we are catalysts in society. There is now, on the part of government and others, a tendency to talk quite overtly of being there to deliver services more effectively, but we are not service deliverers. Of course, in what we do, we should provide a service that is what it is all about but we are about empowering people and enabling society to change. As part of that, we must be uncomfortable advocates. I am very glad that charity law now recognises the role of advocacy in fulfilling charitable commitment. Sometimes advocacy based on the authority and experience of engagement can be one of the most powerful of all services for the disadvantaged. (Hansard) 22. On 9 July 2008, Baroness Cox, speaking in the House of Lords, asked the Government what is their response to the report Moral, But No Compass commissioned by the Church of England? The Parliamentary Under Secretary of State for DCLG, Baroness Andrews, replied that the Government were awaiting the Church of England s own consideration of the report before responding, but added: We have a unique and instinctive partnership with the church. We want to 6 encourage that alongside a stronger third sector. We value all its work to promote social capital and social connection. We see it as a vital partner and acknowledge it as a vital influence in shaping the interfaith framework that we will bring forward shortly, which will create even more opportunities for people of faith to work together with the whole community. 9 July 2008 The Lord Bishop of Leicester: My Lords, I am grateful to the Minister for her generous remarks about the Church of England and its work in partnership with others. Is she aware that clergy and congregations throughout the country are to be found running post offices, cafes, doctors surgeries, asylum rights centres, homeless, outreach and bereavement counselling, job creation and economic regeneration programmes, eco-initiatives, youth clubs, peace networks and campaigns for the world s poor? Will she acknowledge that that establishes the Church of England in a lead position in relation to reaching the most disadvantaged sections of our society? Will she therefore commit to pursuing the dialogue with the Church of England about how these recommendations can be taken forward? Baroness Andrews: My Lords, what an extraordinary list. I think in this context of the Archdeacon of Leicester, Richard Atkinson, and his work with the New Deal for Communities in a very deprived part of Leicester, Braunstone. He has enabled that community to put itself back on its feet after many years of neglect. That work is replicated in many parts of the country. I am delighted to say that, alongside the interfaith framework, we will also be publishing the work that we have done with the Church Urban Fund, which encourages local action and celebrates the excellent case studies that are going on in terms of local partnership. (Hansard) 23. On 9 October 2008, the Bishop of Chelmsford took the opportunity to sponsor a short debate in the House of Lords, asking Her Majesty s Government what future role they envisage for churches and faith communities in voluntary sector and welfare delivery partnerships. Extracts from that debate have been used in this paper to illustrate key points raised by the report. 7 9 October The Bishop of Chelmsford, The Rt Revd John Gladwin said: When I was in Guildford in Surrey, the appropriate adult scheme for the police in the courts was run by the diocese. The scheme had been established by a priest in the diocese of Southwark who, because Surrey was predominantly in the diocese of Guildford, moved the organisation into our diocese. Much to many people s surprise, particularly people in public life, it was run to the highest standards of professional care. It drew in people of all faiths and of none and, above all, it was economically efficient. A few weeks ago, I visited the YMCA in Chelmsford, where a huge service is offered to children, families and young people. Two years ago, with the chief fire officer in Essex we established a new project employing a fire evangelist, chosen by the church, helping the fire service to get the message of fire safety across in the communities. Why did the fire service want to be in partnership? Because the churches are present in local communities and have access to those networks. Tens of thousands of churches of all traditions are present and active in their communities and they are crucial to the social well-being of our country. We need to know how the secular authorities view that these d
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