Explainer
Creed
Development
6 min read

Flourishing a way out of poverty

Is it just for rich people who have nothing to worry about other than feeling a bit happier?

Jane Cacouris is a writer and consultant working in international development on environment, poverty and livelihood issues.

Bill Wegener on Unsplash.
Beside a shack in a rubbish dump, a man wearing a black shirt and bare foot sits on a stool and looks around.
Bill Wegener on Unsplash.

Humankind stands at a crossroads today. Still emerging from the aftermath of a global pandemic, the world is faced by monumental environmental, social and political challenges. Extreme weather events, floods and food poverty are no longer only on our screens affecting poor people in countries far away; screens that we in the global North were able to switch off after a momentary sigh of compassion before getting on with our lives. Some of us are starting to feel the impacts of planetary change and have financial struggles too. But they haven’t really affected us that much yet. We still have the time, space and luxury to ponder how we can improve our emotional and mental wellbeing – perhaps carve out some more “me time” or go on more walks in nature or keep a daily journal.  

The shift from considering poverty and wellbeing simply in monetary terms to a broader, multi-dimensional understanding of these terms is not new. It began at the turn of the twenty-first century with the Millennium Development Goals (MDGs) which aimed to tackle material poverty but also access to health, education and water and sanitation - the first united global effort to eradicate world poverty. In 2015 the Sustainable Development Goals (SDGs) replaced them, going further and also recognising the importance of environmental sustainability in realising poverty goals, as well as their interconnectedness.  

In theory this all made perfect sense and since the MDGs were established in 2000, global poverty was on a declining trajectory for a number of years. However, progress towards eliminating world poverty has been slowing down since 2013. And since Covid in 2020, progress towards the SDGs has stalled with most recent reports showing a rise in the number of people living in extreme poverty for the first time since records began. If present trends persist, by 2030, a staggering 575 million people will remain in extreme poverty and 84 million children will be uneducated.  

A bleak picture. With the global machinery signed up to reduce world poverty (and that’s not even bringing the COP Climate Change talks into the mix), how have we got to this point? By diversifying our attempts to improve human wellbeing, have we taken our focus off eliminating basic, grinding economic hardship? Or conversely, is it too little too late? Did our historic focus on economic development rather than equitable human wellbeing sow the seeds of inequality and planetary disruption that we are now reaping? Should we actually go further? And as the timeframe to achieve the SDGs narrows, there are calls for the next set of human development goals to be more overtly focussed on human flourishing.  

When you are doing your best to survive, perhaps thriving isn’t top of the priority list. 

Human flourishing is the state of optimal functioning and wellbeing across all aspects of an individual’s life and their community. We flourish when we live with purpose; when we practice gratitude, forgiveness, and open-mindedness.   

A group of experts from Harvard have proposed five sets of Global Flourishing Goals to lead on from the SDGs, including striving for meaning, purpose and life satisfaction, ending economic hardship, social and political cohesion as well as protecting biodiversity. Likewise, the Christian aid and development agency, Tearfund, has long been a proponent of viewing human wellbeing holistically. The Light Wheel is a tool to guide practical action that promotes seven different areas of wellbeing – such as material assets and resources, emotional and mental wellbeing, living faith, personal relationships -  that in turn lead to whole life transformation and flourishing communities.  

But what do the world’s poorest people think about this emphasis on flourishing? When you are doing your best to survive, perhaps thriving isn’t top of the priority list. Who cares about life satisfaction and fulfilment when you are struggling to feed your children a daily meal of rice and beans? Is the concept of flourishing for rich people who have nothing to worry about other than feeling a bit happier? Is this the right track for global human Development?  

“Poverty is lack of freedom, enslaved by crushing daily burden, by depression and fear of what the future will bring.”  

“Poverty means working for more than 18 hours a day, but still not earning enough to feed myself, my husband, and two children.” 

These are quotes from a landmark World Bank study, Voices of the Poor; an unprecedented millennial effort to gather the views, experiences, and aspirations of more than 60,000 poor men and women across sixty countries. The study presented the realities of poor people’s lives through their own voices. How do they view poverty and wellbeing? What are their problems and priorities?  

Although poverty is rarely about one thing, for the world’s poorest, the bottom line was and always will be hunger - the lack of food. As expected, human wellbeing without the basic building blocks for survival - food and water – is impossible. Better health and access to education were also priorities. However, it seems that having enough materially for a good life is asking for relatively little. “But at least for each child to have a bed, a pair of shoes, a canopy over their heads, two sheets—not to sleep like we do on the ground.”  

But the responses were much broader than a desire for material and basic needs to be met. Many of the expressions of wellbeing were about relationships; social and emotional wellbeing were acutely important. Harmony within the family unit and wider community, close and reliable friendships, helping one another. Wellbeing also had important psychological dimensions for those interviewed, such as the desire for dignity and respect, to feel better about oneself, to maintain a spiritual life.  

When people were asked to rank the institutions most important in their daily lives, local churches scored well because they offer spiritual support as well as material assistance in times of need, also serving to strengthen communication between the various groups in the community. Community cohesion matters to the poorest. And relationships are at the heart of the Gospel of Jesus Christ.  

 So can you flourish your way out of poverty? If we mean the UN definition of extreme poverty, and if flourishing means wellbeing in all aspects of life, then probably no.  The poorest people in the world, like the rest of us, need the minimum building blocks of life to survive before they can thrive here on Earth.  

But from a Christian perspective the new Development discourse around flourishing is moving in the right direction. In John’s Gospel in the Bible, Jesus is clear that he came “that we may have life, and have it to the full”. When Jesus refers to a full “life”, he means the assurance of eternal life that comes through a faith in Jesus Christ. To truly flourish in our Earthly life, the hope of eternal life with Jesus is the critical aspect of wellbeing – it is what sustains and strengthens us as humans as we live our life on Earth.  This is the great equaliser between the rich and the poor. The poorest people often see this far more clearly than the rich who have less need for God and an eternal life where – as it says in the Bible - there will be no more death or mourning or crying or pain and all will be new.  

“We may be poor in material things, but we are rich in the eyes of God.”(Voices of the Poor, 2000) 

Of course it depends what weight you put on the spiritual aspect of flourishing, but perhaps on balance, those we consider to be the poorest on Earth are actually far closer to human flourishing – to having a “full life” - than we are.

Article
Creed
Easter
5 min read

The compassion of Easter's tears

There’s complexity and beauty behind crying.
A stone statue's face depicts a falling tear.
Ohlsdorf Cemetery, Hamburg.
Marek Studzinski on Unsplash.

The great English metaphysical playboy poet, John Donne, became Dean of St. Paul’s Cathedral in 1621. During Lent a year later he preached a majestic sermon entitled ‘To speake of Tears’. I first read it 30 years ago and it has prodded and challenged me ever since. This hyper-bright poet and reformed Lothario brought to the pulpit all his astonishing rhetorical skill, and a deep learning, combined with an overriding sense of God’s mercy and the wonder of new beginnings. His sermons were as thick as treacle and as rich as chocolate mousse, but built on a profound religious sympathy and a pastor’s ear for the yearnings of his listeners. 

In his 1622 sermon, Donne highlights the different kinds of tears shed by Jesus in the last weeks of his life.  

He speaks of Jesus’ ‘humane tears’ - tears he shed alongside Mary and Martha at the grave of his dear friend Lazarus - so surprising, Donne suggests, that the scholars charged with the chapter and verse divisions of the New Testament stopped in wonder at the two words ‘Jesus wept’ and made it a complete (and the shortest) verse in the Bible. 

He speaks of Jesus’ ‘prophetic tears’ on Palm Sunday, as Jesus looks down over the city of Jerusalem, foreseeing the people’s rejection of God and the judgement that would come upon this city he loved. These tears are again surprising - Jesus had been borne into the city on the excited adulation of the crowds - so why does he weep? 

Donne speaks of Jesus’ ‘pontifical’ or ‘sacrificial tears’ on the Cross - forsaken, despairing tears, encapsulated in Jesus’ agonisingly seizing a line of dereliction from the Psalms and hurling it at the dark sky - ‘My God, my God, why have you forsaken me?’  

Donne was hardly the first theologian to wonder at these tears. But he is compelling in separating them out, wondering how different they are, and plotting the complexity of Jesus becoming a Man of Sorrows, for people who know so much sorrow. And he has the pastor’s touch as well as the preacher’s flourish to help us understand that we see ourselves most clearly through the tears of Jesus, or as C.S. Lewis would put it in the Problem of Pain, ‘the tears of God are the meaning of history.’ 

Tears, like snowflakes, are unique. Donne started to tease them apart 400 years ago, and we can see this even more clearly today, though it is always a challenge to do so because of the emotional intensity and maelstrom they spring from. 

We now know there are physically three kinds of tears; basal tears, which lubricate the eye, irritant tears, which flush out bugs or specks of dirt and emotional tears, agreed by most to be unique to humans (though newborn babies don’t normally cry tears for the first month or more). Rose-Lynn Fisher poignantly deepened this understanding of different kinds of tears in her ground-breaking work on The Topography of Tears. As an artist, she captured some of her own tears and placed them on a microscope slide. She then took close-up pictures of the tears with a digital microscopy camera mounted on a 1960’s Zeiss standard light microscope; 

‘The microscope provided the means to examine my tears and visually evoke the unseen realm of my emotions.’ 

She discovered that no two tears look the same, much as another hero of mine, Snowflake Bentley, had discovered, using a similar method in a frostier setting, the same is true for snowflakes. Tears of grief, even if shed at the same time, are all uniquely different; each one subtly changed by air temperature, and the proteins, minerals, hormones, antibodies and enzymes in an individual tear. 

This knowledge brings a new weight to Jesus’ searching question to Mary on Easter morning - ‘Woman, why are you crying?’ These tears that I’m shedding, today, what kind of tears are these? Angry, grieving, frustrated, fearful? Fisher gives astonishing names to her close-ups of tears - ‘Compassion’, ‘Tears of Change’, ‘Overwhelm’, ‘Redemption.’ And it opens up the question of what tears am I not shedding? If there are so many different kinds of tears, are there some I am avoiding, or closing my heart to? 

Richard Rohr has just published a long-awaited book on the Minor Prophets called The Tears of Things. I cannot possibly summarise it here, but Rohr includes an argument for the necessity of tears to soften our anger and outrage, the defining emotions of our age. He charts the prophet’s journey from outrage at the lawlessness of the world, through tears for the greed and cruelty of the world, to a settled but fiercer love and mercy. The prophetic tears of Jesus - tears of love, not for ourselves, but an expression of compassion for others - are the ultimate expression of this. This is a compelling vision - I would prefer the people who mould our world to be less shouty and angry, and more tearful and compassionate, people who live near enough to the pain of others to have cried with them and for them before making a plan. 

The Psalms offer us a second discipline for our tears. As well as knowing them, that is understanding them, naming them, placing them, we can sow them: 

‘Those who sow in tears 

Will reap with songs of joy.’ 

This is an ancient invitation to give weight to our tears. To take them to God, to share them with others, and not just to see them as a way to get things of our chest.  

Our human tears can deepen our sense of frailty and dependence on others and God. 

Our prophetic tears can invigorate our fight for justice and peace, without destroying our spirit or making us worse than the people we criticise. 

Our forsaken tears, the ones shed quietly, without hope, without even the hope that God sees them, can prepare the way for God’s new beginnings. 

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