Explainer
Comment
Economics
6 min read

Paying for dignity lets life flourish

The Real Living Wage is the pragmatic way to safeguard the dignity of workers. Campaigner Ryan Gilfeather explains how it takes away the barriers to flourishing lives.

Ryan Gilfeather explores social issues through the lens of philosophy, theology, and history. He is a Research Associate at the Joseph Centre for Dignified Work.

At twlight, the lit office windows of two tower blocks contrast with a darkening sky
Night in London's financial district. when many cleaners work.
CGPGrey, CC BY 2.0, via Wikimedia Commons.

Christians have been at the heart of the campaign for the Real Living Wage since the movement began in 2001.  Alongside other faith and community groups, Christian leaders in East London noticed that so many people in their communities were paid so little that they had to work two jobs just to get by. These workers had to choose between feeding their children and seeing them. They did not even have time to go to church or pray. Christians have objected to poverty wages ever since because these wages deny the inextinguishable dignity of each person; their faith drives them to campaign for wages sufficient for the means of life 

The Real Living Wage is the minimum hourly pay rate someone needs to earn to be able to afford the means of life if they work full time. That’s £11.95 in London; £10.90 everywhere else. It’s calculated by the Resolution Foundation; a policy think tank that focuses on improving outcomes for people on low and modest incomes.  

A campaign run by The Living Wage Foundation encourages employers to agree to pay all their workers this amount.  

It is not to be confused with the so-called National Living Wage, which mandates by law that all workers 23 and older be paid £10.42 an hour.

Since we are all fundamentally equal, we all deserve the same dignity. This dignity involves allowing all to flourish in the ways a human being should. 

Many Christians support the Real Living Wage because the Bible leads them to believe that every single human being shares the same fundamental dignity and value. As the story of creation says, everyone is made in ‘the image of God.’ Nothing is of greater value than God, so no thing in this world is more valuable than the image of God. Since we are all fundamentally equal, we all deserve the same dignity. This dignity involves allowing all to flourish in the ways a human being should, for example health, faith, family relationships and opportunities for children.  

As each year passes, the way to safeguard the dignity of all in relation to work changes. Wages and working conditions change over time. When positive patterns emerge Christians praise and support them, but when insidious structures emerge, they challenge them. Safeguarding the inherent dignity of all human beings requires moral pragmatism. It demands that Christians always consider which changeable means can help attain the unchanging goal of human dignity.  They see the Real Living Wage as a pragmatic way of safeguarding what the Bible teaches about human dignity, because poverty wages compromise it.  

Poverty wages undermine workers’ ability to flouring in faith, health, family relationships, and opportunity for their children. 

Voices of those on poverty wages reveal its damaging effects. In December 2022, a church in the heart of London’s financial district,, St Katherine Cree, hosted a carol service in English, Spanish and Portuguese. The intended congregation were not financiers but cleaners. Alongside singing carols and listening to bible readings, the service included testimonies from cleaners and their families, expressing their sense of life and faith. These testimonies exposed how poverty wages undermine workers’ ability to flouring in faith, health, family relationships, and opportunity for their children. 

The root of the problem is that poverty wages cause severe overwork. Maritza, a one-time cleaner earning poverty wages and now a manager at Clean for Good, a cleaning company which pays the Real Living Wage, recalls:  

"I went through a very difficult time in my life – having to bring up my children on my own, and earning so little money. I had to work such long hours."  

Whilst Toyin, a community organiser and child of a cleaner earning below the living wage, speaks of how their mother ‘worked two jobs, seven days a week’ simply because her ‘job does not pay enough.’ Low paid workers often work incredibly long hours to earn enough to feed their children. These long hours and overwork then get in the way of these workers flourishing in other aspects of their life. 

Such overwork compromises faith. Maritza explains that: “In this time of hardship, I lost my faith.” Toyin’s account expands on why Maritza and others have this experience.  

“The people that I work with are affected because having more than one job does not allow them to find the time to go to church or even pray.”  

For Christians, going to Church and praying underpin an individual’s faith. When poverty wages necessitate long and often unpredictable hours, they prevent people from exercising their religious belief and identity in these ways. Hence, one of the experiences of workers which led to the real living wage campaign was that overwork and Sunday working meant there was little time left for churchgoing or the other practices of faith. Aspects of life that having discretionary free times allows us to do. 

Severe overwork damages the mental health of cleaners. Toyin suggests that an inability to spend time with family and practice their religious beliefs “has affected their mental health and well-being.” Research shows how widespread this phenomenon is. 69 per cent of below living wage workers report that their pay negatively affects their anxiety. Thus, poverty wages force conditions which damage workers’ health. 

Under these conditions, workers find it difficult to make advance plans, even for events as important as their children’s birthday parties.

Conditions of poverty and overwork undermine family relationships. Maritza explains that,  

‘‘I had to work such long hours that my children saw very little of me."

Toyin fleshes this point out.  

"My mother was not paid a real living wage which meant I missed out on time with my mother which I resented as I didn’t understand her sacrifice at the time… The people that I work with are affected because having more than one job does not allow them to find the time to… provide the time, love and support to their families."  

Cleaners often work such long hours at inconvenient times of the day that they are simply unable to see their children enough to nurture that relationship. To make matters worse, these hours are often highly unpredictable. 50 per cent  of workers earning less than the real living wage receive less than a week’s notice for shifts, and 33 per cent have experienced unexpected cancellations. Under these conditions, workers find it difficult to make advance plans, even for events as important as their children’s birthday parties. It is no surprise, therefore, that 48 percent of workers earning less than the real living wage say that their wage has negatively affected their relationship with their children. Poverty wages force workers to choose between spending enough time with their children and having enough money to provide for them. 

Poverty wages erode educational outcomes for children. Toyin explains that some parents find it harder to support children in their education.  

"When I was younger, my mother worked two jobs, seven days a week which meant she was not able to help me with my schoolwork, come to school assemblies and other family needs."  

Since parental support increases the child’s educational attainment, these children are left vulnerable to worse educational outcomes. Furthermore, it forces children into unofficial caring roles. 

"There are also families where children have to care for their younger siblings, cook, clean and play the role of the parent due to their parent not being paid a living wage." 

The pressures of this role distract from a child’s education and compromises their ability to reach their full potential. Poorer educational outcomes for children living in poverty is well documented. According to the National Education Union, ‘Children accessing Free School Meals are 8% less likely to leave school with 5 A*-C GCSE grades than their wealthier peers.’ A lack of parental support and the burden of caring responsibilities are likely a contributing factor. 

Christians see how poverty wages compromise the inherent dignity of these workers by restricting their ability to flourish in faith, health, family relationships and opportunities for children. They also notice that these problems are widespread: the Resolution Foundation found in 2021 that about one in five jobs in the UK pay below the Real Living Wage. They believe that the Real Living Wage is the pragmatic way to safeguard the dignity of these workers, because it will take away the barriers to their flourishing. That is why Christians continue to campaign for the Real Living Wage, and why increasing numbers of Christian employers insist on paying fair wages. In this way, the belief that all are made in the image of God leads Christians pursue a world in which safeguards every person’s dignity and worth.  

Article
Belief
Church and state
Comment
Politics
6 min read

Danny Kruger, Christian values, and the dangers of thin religion

Thick or thin? Christianity’s role in Britain’s cultural crossroad

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A backbench MP stands in an almost empty chamber and speaks
Danny Kruger addressing Parliament.
Parliament TV.

In case you hadn’t noticed, a speech given to an audience of about seven people in a sparse House of Commons recently went viral. Danny Kruger’s recent call for a Christian restoration in the UK has generated a lot of attention. 

I've noticed two distinct responses in recent days. On one side, there are three (or more) cheers for Danny. He has been interviewed at Christian festivals, lauded for a brave, deeply considered and soulful appeal to the Christian heritage of the nation. He has been thinking deeply about this for some time as demonstrated in his book Covenant, sometimes seen as a manifesto for a renewed Conservatism based around the claims of family, community and nation, and summarised in this Seen & Unseen article. As one of the most prominent voices against the recent bills to permit assisted dying and the termination of full-term embryos, he is clearly reeling from the impact of these devastating recent votes in the Commons that, more than anything else, seem to demonstrate how far the nation has slipped its Christian moorings.  

Yet it’s not hard to stumble across another reaction. A former Bishop of Oxford called Kruger’s claim that the UK was a Christian nation anachronistic and counter-productive. Others have pointed out that many Jews, Muslims or hardened atheists would not be delighted to be told that ‘it is your church and you are its member.’ Others question whether there can be such a thing as a 'Christian nation'.

Some have picked up on a darker side to all this. Recent riots outside hostels for immigrants in Rotherham and Norwich showed protesters carrying flags of St George, even brandishing a wooden cross. Stephen Yaxley-Lennon, aka Tommy Robinson, and Nigel Farage have recently been speaking much more openly about the ‘Christian values’ on which Britain is founded, and many on the extreme right seem to have latched onto Christianity as at the heart of what they see as a cultural, civilisational war. Kruger’s talk of the gap left by Christianity’s demise being filled by Islam and, what worries him more, a kind of ‘wokeism’ that blends ‘ancient paganism, Christian heresies and the cult of modernism’, sets up a stark opposition. He goes on: “That religion, unlike Islam, must simply be destroyed, at least as a public doctrine. It must be banished from public life.” Does that language stray a bit too close to the aggressive language of more extreme voices on the right?  

Now I have some sympathy with this. I have written before of how I also fear the pagan gods are making a return. Like Danny Kruger, I too believe the recent votes in the House of Commons are a dark and dangerous turn toward death not life. Yet I can’t shake a nervous feeling that, without some careful thought, we might be summoning up shades we might not be able to control.  

The signs – and the solution - lie in the past. For centuries, Christianity, like all other religions, has been used as a weapon in civilisational wars. It happened in the Crusades of the eleventh to thirteenth centuries. It happened in the Balkan wars involving Serbia, Croatia and Bosnia in the 1990s and 2000. It happened in the ‘Troubles’ in Northern Ireland, where your neighbour being Protestant or Catholic was a reason to kill them.  

Theologians and sociologists sometimes talk of ‘thick’ and ‘thin’ religion. ‘Thin’ religion is simply a badge of identity. It often blends religion, politics and nationalism and serves as a motivation to unite people around a cause, such as Hindu nationalism, Muslim victimhood, or Christian supremacy. It is religion seen purely as a label, a badge of tribal identity over against other religious identities, however deeply felt. It is often nostalgic, ranged against enemies who are determined to destroy it, denigrating those who are not part of the religion as less deserving of value. It sees the Christian god as one of many gods – our god – which we must fight for against other gods, rather than, as Christian theology has always taught, the one true God who sits above all other gods, the God of the whole earth. It is paradoxically a manifestation of the kind of the kind of culture that Danny Kruger hates: “a return to the pagan belief that your value is determined by your sex, race or tribe.” Tommy Robinson’s faith seems as good an example of this as any. This is ‘thin’ religion.

I propose a simple test. If someone advocates Christian values and regularly goes to church, then they have a legitimate voice. 

‘Thick’ religion, however, is different. It is not just a badge of identity, but entails a set of distinct beliefs and practises. It means submitting yourself to the disciplines of the faith. In the Christian context, it a belief in God as Father, Son and Holy Spirit, that Jesus is the Son of God, that he died for the sins of the world, rose again on the third day and will return one day to judge the living and the dead. It involves a serious attempt to live the Christian life, to love your neighbour, and even your enemy, helping the poor and vulnerable, praying regularly, being consistently present at church worship and so on.  

Christian hymns have always had a fair amount of militant imagery, from ‘Onward Christian Soldiers’ to ‘Fight the Good Fight’, and more contemporary ones about God ‘fighting our battles’. Yet this has always meant a serious fight against enemies within – pride, greed, anger and spiritual lethargy. When it became focussed on human enemies, as it did in the Crusades, a line was crossed from ‘thick’ into ‘thin’ religion. 

It's not always easy to tell the difference between those who adopt thick and thin Christianity. I propose a simple test. If someone advocates Christian values and regularly turns up at church, then they have a legitimate voice, and are worth a hearing. If they turn up weekly to hear the Bible being read, to take part in Holy Communion alongside other people, regardless of their ethnicity, wealth or background, pray regularly, then, we can assume, they are serious about it. They are submitting themselves to the discipline of learning Christian faith, seeking to love their neighbour and trying as hard as they can to love their enemies. They may fail from time to time but these are the signs of someone who has grasped the grace of God which is the heart of Christian faith. Danny Kruger passes that test. Tommy Robinson and Nigel Farage, as far as I know, don’t.  

If some shout loudly about Christian values, about the danger of losing the heritage of our civilization and yet show no interest in going to church, living the Christian life, praying or even trying to love their enemies, then we should take what they say with a large pinch of salt. They have no skin in the game. 

When the heart of Christianity is hollowed out, it becomes moralism. It becomes the law not the gospel, as Martin Luther would say. The cross literally becomes a stick to beat others with. Paradoxically, it is only ‘thick’ religion that ends up founding and changing cultures. Early Christianity, the kind that converted the western world, was definitely ‘thick’ religion. It was not just a badge of identity. It had a whole set of distinct beliefs and practices that marked Christians off from the pagan world around them. It did not set out to advocate for political causes in the power corridors of Rome, build a Christian civilisation, lobby Caesar for ‘Christian laws’. It set out to produce people with ‘a sincere and pure devotion to Christ’ as St Paul put it, loving God, neighbour and enemy. And they changed the world by accident.  

Thin religion is a dangerous thing. It uses religion as a tool for dominance and conflict. It makes sceptics think we need less religion in public life. Thick religion is good religion. It forms good people. It builds healthy societies. It’s the kind we need more of, not less.  

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