Article
Culture
Freedom of Belief
Politics
5 min read

Asylum row pits Church against State

From Westminster to Weymouth, the church incurs the wrath of statesmen.

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

A man wearing a waist coats sits at a desk and ask a questions of a panel of people with their backs facing us.
Lee Anderson MP questions clergy.

To tune into yesterday’s Home Affairs Committee hearing on asylum-seekers was to witness the Church in the dock. 

The Church is “aiding and abetting” people-smugglers by being so welcoming to refugees, one committee member, MP Marco Longhi, claimed. 

There were audible groans when one of the three Church representatives put forward to defend such claims - Baptist Union spokesperson Steve Tinning - revealed that seven asylum-seekers from the Bibby Stockholm have been baptised since October.  

There were more groans when Mr Tinning claimed each of the baptisms had involved individuals whose conversions had taken place before their arrival on these shores. 

“A likely story!” the groaner - I think it was the new Reform Party MP, Lee Anderson - seemed to wish to say. 

The “hostile environment” facing asylum-seekers was referenced several times by the Church of England's Bishop Guli Francis Dehqani, and “hostile” would certainly describe the reception she received. 

On the other hand, there was celebration for the “bravery” of the “whistleblowing” former Church of England minister, Rev Matthew Firth, who told The Telegraph recently about the alleged “conveyor belt” of asylum-seekers being baptised after falsely claiming to have converted to Christianity. 

One committee member, MP Tim Loughton, suggested Rev Firth might be appointed to a prospective working group on the issue.  

There was no such invitation for the other Church representatives. 

It seemed in this particular hearing that to speak for asylum-seekers was very much to swim against the prevailing tide. 

There perhaps could be no clearer illustration of this than when Mr Longhi flatly accused the Church of England of “working in the opposite direction” to the government’s efforts to deter immigrants from arriving on our shores.  

While the Home Office minister tasked with responding to this accusation did not specifically charge the Church of this sin, he did caution them to “think very carefully” about how the work that they do “can be portrayed by those that are facilitating these terrible [Channel] crossings”. 

There can be little doubt that the comments of senior figures, including MPs, have contributed to such threats. 

Dame Diana Johnson, who chaired the meeting, paid tribute to the churches “supporting some of the most vulnerable people in our country”, but such tributes were not forthcoming from the other committee members. Quite the contrary. 

Dame Johnson also thanked Mr Tinning for highlighting the “sadness and fear” of church members in Weymouth who have been insulted and threatened since the stories of asylum-seekers converting in their church were publicised. 

Mr Tinning said the church had received an email saying: “You need shutting down, and the backlash from this will be huge. The truth is, you know you’re lying and cheating our system. Treacherous to taxpaying people! Brace yourself!” 

“This church is now fearing the backlash because of language used,” Mr Tinning said, “about whether taxpayers are being ‘scammed’, or others saying that ‘you attend Mass once a week for a few months and bingo, you're signed off by a member of the clergy’. It's just not true. And it's doing damage to the communities that are desperately trying to serve the poor and vulnerable in their areas.” 

Dame Johnson said it was “quite disturbing” to hear the Weymouth church had been targeted. But again, this was to swim against the prevailing tide.  

There was an eagerness to celebrate the “bravery” of Reverend Firth - this was mentioned by several committee members - to stand up against the powerful Church, while the bravery of regular church members to stand up for refugees seemed to be overlooked. 

All of which leads one to wonder which is braver: to stand up against the Church, or to stand up against the State? And which is more powerful?  

“The Church of England has come down on you like the Spanish Inquisition!” MP Tim Loughton suggested to Rev Firth.  

And when Rev Firth reported being told that “people might try to get you” for speaking out, he received understandable sympathy.  

But might it have been even more courageous for the other committee members to have joined Dame Johnson in also speaking out on behalf of church members like those in Weymouth who have been threatened simply for daring to assist asylum-seekers. 

And there can be little doubt that the comments of senior figures, including MPs, have contributed to such threats. 

Another element in the background of the hearing was Suella Braverman’s contribution, in absentia, by having recently claimed - in another widely read piece in The Telegraph - that churches around the country were “facilitating industrial-scale bogus asylum claims”. 

The Home Office Minister, Tom Pursglove, was asked several times whether there was any evidence for this claim, the short answer to which appeared to be no.  

“You’ll have to ask her,” was his repeated response.  

But as Mr Tinning mentioned in his closing remarks, words are important, and what stood out most from the hearing was that the general consensus among MPs, it would appear, is that those who speak out against asylum-seekers and the Church are to be welcomed - perhaps simply because they are working with, and not against the government. 

Perhaps it's little wonder, then, that churches who do stand up for refugees - which in the current climate would appear to be standing up against the State - incur the wrath of statesmen.  

The question for the general public to decide is which is more harmful: the desire of the Church to speak up for asylum-seekers, even if some may be found to be bogus, or the desire of the State to stop them arriving at all costs. 

 

Watch the full Home Affairs Committee hearing on Parliamentlive.tv.

Article
Care
Culture
Mental Health
3 min read

Separating mind and body still stigmatises mental health

Our minds and bodies are meant to be inseparable.

Rachael is an author and theology of mental health specialist. 

 

 

Two bird sit on wires facing in opposite directions.
Eduardo Soares on Unsplash.

I recently had a somewhat surreal experience whilst trying to get two consultants to agree to some treatment I needed to have.  

One was a cardiologist, the other a psychiatrist - both consultants, working in the same geographical area - and I found, to my surprise, that there was no recourse for my physical health records to be viewed by the psychiatrist and vice versa.  

And as I went through the process of trying to mediate between these two professionals, it made me reflect that whilst in theory there is agreement that our minds and our bodies are one and that they cannot be treated wholly separately, the reality is something rather different.  

Mental and physical health problems are, in fact, treated as entirely separate entities, with different trusts and funding models in place to deliver care and treatment for mental illness and physical illness.  

Now, there is probably a bureaucratic reason for this, but I believe it uncovers a perhaps unconscious belief that our minds and bodies are distant relatives at best, and not only that, but our mental health is still the poorer relation - best ignored unless it’s particularly bothersome.  

I think this separation sits at the heart of the stigma that mental health problems still face - a stigma that persists even in the mental health system. It has ancient roots. Go back to ancient Greece and its philosophers. They held to a  doctrine where the body and soul were completely separate - our bodies are simply houses for our souls. In a way, the stigma that exists about mental health is the inverse of this- that our minds are less important than our physical bodies and that caring for mental health always comes second to caring for physical health. 

Yet, also in those ancient times, the Bible's treatment of humanity shows that we are creations of mind, body, and soul—all equal, beloved, and cared for by God. In Mark’s gospel, we read that the command to love God and one another is multi-faceted: “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbour as yourself.’ There is no commandment greater than these.” To love one another, then, means we need to care for one another’s mental health as well as physical health and strength, as we love with our minds and bodies. 

In truth, we cannot care well for ourselves or one another without considering both our mental and physical health. To ignore the mental strain of physical illnesses like cancer, and ignore the physical pains that mental illnesses cause, such as their effects on digestion and blood pressure, is to ignore significant parts of people's suffering.  

In the Old Testament of the Bible there is the story of Elijah, one of the great prophets who flees from a murderous ruler and, whilst spiritually and physically exhausted, begs God for death. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” 

These are words of desperation that echo those who struggle with their mental health, and God’s reply to Elijah’s pain is to meet him with an encounter with an angel who urges him to sleep and eat, comforting him with the words “the journey is too much for you”. There is no reprimand for Elijah’s suffering, simply comfort for a tortured mind and provision for an exhausted body. 

The answer, then, is to treat ourselves and others as the embodied creations we are, with mind and body inseparable and interconnected in ways that even science cannot quite explain or articulate.  

The answer is to trust in the embodied hope of Christ, who chose to save us through not only his bodily crucifixion and resurrection, but through experiencing the breadth and depth of human emotions so that we may never again feel alone in them. 

Both our bodies and our minds matter to God, and we need to see that reflected in society, where we care not just for single ailments, but the whole person. We need not just an awareness of our minds, but an understanding of what it means to be mentally healthy, as well as a recognition of the horrors of mental illness. Only then, I believe, can we see a society which cares and serves those most in need not simply as isolated symptoms, but as valuable creations.