Political Parables – Free Market Economics

Unknown First of all, I listened to an awesome radio 4 show this week, which is part of a brilliant series called “Promises, promises: A History of Debt”. This week’s short program was entitled: “The International Politics of Debt” and serves as a good backdrop to challenge some of our world-view before embarking on this next parable, which to be honest, interpreted through the lens of Freire and Herzog, blew my mind! Have a listen: http://bbc.in/18eAr6m The parable in question is that of  “The Parable of the Talents” (Matthew 25:14-30; Luke 19:11-27)

Matthew 25:14-30 English Standard Version (ESV)

The Parable of the Talents

14 “For it will be like a man going on a journey, who called his servants[a] and entrusted to them his property. 15 To one he gave five talents,[b] to another two, to another one, to each according to his ability. Then he went away. 16 He who had received the five talents went at once and traded with them, and he made five talents more. 17 So also he who had the two talents made two talents more. 18 But he who had received the one talent went and dug in the ground and hid his master’s money. 19 Now after a long time the master of those servants came and settled accounts with them. 20 And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here I have made five talents more.’ 21 His master said to him, ‘Well done, good and faithful servant.[c] You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 22 And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here I have made two talents more.’ 23 His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 24 He also who had received the imagesone talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. 28 So take the talent from him and give it to him who has the ten talents.29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. 30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’

Footnotes:

  1. Matthew 25:14 Greek bondservants; also verse 19
  2. Matthew 25:15 talent was a monetary unit worth about twenty years’ wages for a laborer
  3. Matthew 25:21 Greek bondservant; also verses 232630
English Standard Version (ESV)The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. I have sat in so many different church contexts over the years and heard this parable taught the same way. “Use your talents/gifts/money for God, because God doesn’t want you to waste what He’s given you. You are supposed to multiply it and increase it and use it for His glory/for good/to show others His blessing…..” But, hang on a minute. What if we turn this parable on its head? What if Jesus is not casting God as the master, but he is again directly speaking into the societal set up of the day? What if this master is in fact a ruler in an agrarian society, with a governing class beneath him, a section of merchants, retainers and priests with a few artisans thrown in underneath that and a bunch of unclean/degraded/expendables at the bottom of the pile? If this is so, (and I’m not sure the master fits the bill in terms of who Jesus is revealing the Father to be), then what might the parable mean? Is it possible that the radical person is not the one who doubles the money of the “unjust ruler”, who reaps where he doesn’t sow etc etc? Rather, could Jesus be highlighting the one who choses to challenge this way of life, that in effect keeps the ruler rich and powerful, or gives increase to the ones who are willing to increase their wealth through defunct systems of usury, to be the real radical/irritant/one of another kind of Kingdom? It’s not to say that God doesn’t want us to use gifts he’s given us for the benefit of others…..but maybe that’s just not what this parable is about. Too often, the parables of Jesus are used to uphold and justify a certain way of doing economics and perhaps we don’t want to engage with the hard-hitting realities of what he might really be saying…. If we assume that this master does not represent God, then what might a modern-day reading of it be (also given the context of international debt)? Maybe something like this: For it will be like the CEO of a big chocolate company, who went to the Ivory Coast to ensure a good flow of chocolate into the West and ever expand his chocolate empire. He called three of his most entrusted leaders to himself, and asked them to ensure more chocolate at a lower price. He set one of them, with the most experience over 5 factories, the next one over 3 factories and the last one over 1 factory. The first two set to work, thinking about how they could make more chocolate for less money in order to keep their boss happy and the business functioning well. They knew if they did well, they would secure their own future in the company and good income for their families. Understanding capitalism, they came up with a cunning plan. They decided the best way would be to get cheap or even free images-2labour. So, they enslaved children from the surrounding area and nations with families who were too poor to keep them, and put them to work in the fields, picking the cocoa, or in the factories at the grinding machines, under terrible and dangerous conditions, in which many of the children died or were abused by hard task masters. images-1The last of the workers, saw what the other two were up to and it made him sick to the stomach. He refused to enslave children in this way and couldn’t understand the motivation of the CEO. He chose to pay people a fair wage, keep their working conditions good and have strong morale amongst his team. The CEO returned. He was willing to turn a blind eye to the methods and was full of praise for the ‘business acumen’ of the first two. He paid them well, ensuring his ‘fair trade’ logo and set them up over even more projects to continue achieving brilliant results. The other guy was out on his ear, sacked from the company with no right of appeal. Confused and dismayed, what was he to do? End his life? Beg for his job back and act the same way as the others? No, he continued Unknown-1to try to live a life that restored people’s humanity and hoped for “the more beautiful world our hearts tell us is possible”. So, who is the radical carrier of the Kingdom of God here?

Rights, Choices and “Free” Healthcare

Today I took part in a really fascinating hypothetical discussion forum with women from across North Lancashire. We looked together at the “right” of choosing to have a Cesarean Section instead of a vaginal birth when there is no clinical indication at all to have one. We also discussed the “right” of having a home birth against the advice of clinicians and current, sound clinical guidance. Unsurprisingly it sparked some good debate but it is this kind of conversation and indeed much wider ones that are vital if we’re going to continue having a National Health Service in the UK that is accessible to all, safe in its provision of care and sustainable for the future.

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ukhumanrightsblog.com

The human rights agenda, if we are not careful, becomes a platform for each of us to act in a way that leaves no regard for the impact of our decisions on the ‘other’ (be that professionals involved in our care, or other people who will now have less choice available to them due to decisions we have made). But we must differentiate between choice and rights as they are not the same thing. In maternity services, a woman has the right to excellent maternity care in which she makes shared decisions with her midwife and obstetrician. However, does a woman have the “right” to demand care which is way outside of what is clinically safe, or to demand a much more expensive treatment option when there is a lack of evidence that she truly needs it, especially when resources are limited? Tough questions! The truth is, she does , of course, have that right. But a more difficult question is whether or not it is then within the gift of the NHS to then provide that kind of care.

So, for example within maternity, let’s take home birth. Two of my 3 children were born at home and it was a beautiful experience (says the man). It is really important that this choice is offered as widely as possible on the NHS. However, there are certain situations in which a home birth becomes extremely risky to the mother and unborn child and the clinical evidence really backs this up (see NICE guidance). So, as an example, a woman who hasimgres previously given birth and had a massive haemorrhage afterwards and in a subsequent pregnancy has gestational diabetes, obesity and a twin pregnancy would not be advised to give birth at home. For the best outcome of a healthy mum and baby the evidence would suggest that this birth would be better under closer supervision than can happen at home. However, what if she takes all this information in and still demands a home birth as her “right”? Well, currently, she would come to a shared care agreement with her midwife and obstetrician, come to an understanding of all the risks involved and have a home birth. And there is a huge part of me, as a feminist, that loves this. It is her own body and her own baby and she can make informed choices. But the cost implication of the time and resource taken from what is an understaffed and overworked midwifery service might then mean that very few other home births can happen in the week or two surrounding her due date and puts the clinicians under significant stress. So, the woman makes the choice to hold onto her “right”, but the impact on others is that their choices are now more limited.

So too with Cesarean Sections on demand. I understand the fear of some women about going through labour and various other reasons for choosing a section. The conversation is not about removing the choice for those who really need it, but the current rates of 25-27% of all births through C. Section is not sustainable in the long-term (nor is it supported by the Midwifery 2020 document). The NICE guidance has been interpreted very liberally by some obstetricians who do not want the hassle of saying ‘no’ and commissioners have in some places not been clear enough about what their own guidance is. But, vaginal birth is natural and safe and perhaps we need to see it as the norm for every woman unless there is a clear clinical reason (be that physical or psychological) as to why that can’t occur.

The tough question facing those who commission services for the NHS is whether or not choices should become more limited in certain situations so that the gift of the NHS can continue to be sustainable in the future for all. If choices were limited in order to protect everyone’s rights to free and excellent maternal care, it is not that women could not then go against guidance, but they may either have to go through an appeal panel or pay for the kind of care they want themselves……ouch (especially as this won’t be equitable for all).

Much of this comes down to good communication skills. I have been really heartened to imgresspend some time with AQuA (Advancing Quality Alliance), who are helping clinicians learn how to use better consultation skills to really share decision making with patients. It is based on a model of care which we use a lot in General Practice called “Calgary-Cambridge” (more on this another time). But it is vital that clinicians communicate choices better and come to shared decisions with their patients, so that they understand the impact of their choices both on themselves and their loved ones, but also on the system itself and therefore other people. We cannot have a situation where people can simply demand whatever they want without any thought of the implications and so good information sharing is vital. Equally, we cannot continue with patients being forced down one path of treatment or not understanding the choices available to them due to poor communication or a lack of humility on the part of the clinician. The clinical-patient relationship is a partnership.

If we are going to develop a new love-based politics, our own “rights” must also take into account the needs and rights of others.