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Archive for December, 2009

Autocracy and authority

Quentin de la Bedoyere on 17 Dec 2009

What is the most misused word in the debates which surround the Church’s actions and relationships? My prime candidate is the word “authority”. With menacing inevitability it is always reduced to command and obedience. In doing so we condemn ourselves to live in a mindframe which the better elements in the secular world began to abandon by the mid 20th century, and which carries all the penal overtones of medieval autocracy. But true authority is not like that at all.

We get a glimmer of true authority by recalling that God who sustains us in existence from moment to moment by his constant omnipotence did not bear down on us: he gave us free will. When we thoroughly messed that up he did not abandon us but gave himself in total sacrifice to redeem us from our arrogant misuse of his gift, and then provided us with every means to flourish as sons rather than servants.

If that is a flavour of authority at the divine scale how would it translate on the human scale of, say, an ordinary secular, commercial organisation?

This is certainly not a democracy. The owners may, within the constraints of the law, exercise full authority - from setting the objectives, the standards, the routines, the rewards and the sanctions. But that authority may be exercised in radically different ways.

Well into the 20th century it was accepted wisdom that workers were primarily responsive to rewards and punishments. They were not of the calibre to take responsibility or to think for themselves, and thus tasks had to be set out in detail, and timed to ensure the appropriate level of outcome. In a sense the worker was a machine who happened to be human. It was called “scientific management”.

From the middle of the century onwards it began to be understood that, generally speaking, an enterprise was far more successful if the workers were treated as intelligent human beings who reacted well to responsibility. Authority became primarily a leadership activity, inspiring and co-ordinating the willing and co-operative workers - who brought their minds as well as their bodies to the task.

This change was not a result of increased virtue on the part of management but partly because more and more jobs actually required active thought, and primarily because enterprises run in this way tended to be much more successful. If you do not immediately recognise names like Maslow, Herzberg, Likert and McGregor, it is because the battle between worker as machine, and worker as human being, was won far enough in the past for it to be taken largely for granted.

Certain characteristics of these new organisations are worth noting. The first is that the leadership was clear about the ethos and objectives of the business. It had its key success factors and values: for the most part they could be summarised on a sheet of paper. But they would be communicated and applied in a variety of different ways - by example, through the questions asked or in general formal or informal discussion. Rarely, if ever, were they issued as orders, there was no need. There was greater emphasis on encouraging successful behaviour than on fault-finding.

Second, communication - upwards, downwards and sideways - was encouraged. This enhanced the sense of participation, and the organisation benefited continually from the experience of staff at different levels.

Third, the organisation tended to be very open. Naturally there will always be some confidential information but the leadership instinct was to keep everybody as well informed as possible. (Keeping quiet only when you had to, as opposed to telling people only when you had to.)

Of course, for brevity, I have painted a bad guy/good guy picture. The reality was more complex. The application of worker responsibility would differ between an accountancy office and an advertising agency, for instance. And considerable ingenuity would be required when much of the work was mechanical by necessity. Many firms claimed to promote worker responsibility while disingenuously reducing it in other ways. Other firms had bad initial experiences - a residue of past habits - and abandoned change. There were organisations who took the new thinking as an excuse for eschewing active leadership; we see this particularly in organisations where the discipline of the market does not apply. And, naturally, there were, and remain, managements who feel that the workforce cannot be trusted, and so the business remains in a constant state of tension and high personnel turnover.

The question of authority in the Church is sensitive at the present time, in view of the reports on abuse in Ireland. There can be no doubt that the misuse of authority played a large part in the sorry history. Not only was it employed to protect the strong against the weak, but it was employed in the interests of secrecy rather than openness. Even the Holy See has been accused of a culpable blind eye.

We should start off of course by considering whether this was simply an aberration of time, circumstance and place. But then we must consider to what extent it might relate to the way that the Church exercises authority. Do we see the organisation communicating its core values in an effective and inspirational way - with an emphasis on what we get right rather than what we get wrong? Are the members of the community seen as responsible, trustworthy, and focused on the same objectives? Is the Church an example to the world of openness and good communication? Do outsiders still say of us, as Tertullian claimed, “Look how they love one another.”

I do not doubt that I will one day feel motivated to answer that question with more concrete detail. But I shall be grateful if you tell us what you think.

Catholic Herald columns and Church and Society | Comments (22)

I’m just not listening

Quentin de la Bedoyere on 11 Dec 2009

My wife has from time to time accused me of not listening, with the simple question: “What did I just say?” Whereupon I have immediately repeated, word for word, her last relevant sentences. She finds this irritating. But of course I have not been listening because my mind has been engaged elsewhere - thinking about my next column, perhaps. What I have used is my acoustic memory, which retains for a few seconds material to which I have not consciously adverted.
I have heard, but I have not listened. And in this column I want to write a little about the difference. This is not a trivial subject. I would argue that our quality of listening is an essential virtue. Without it, our ability to love our neighbour as ourselves is no more than a self-serving delusion.
Imagine, as an example, that you have a friend who is explaining to you why she is sending her child to a non-Catholic school, when a good Catholic school is reasonably available. Further, imagine that you are instinctively and quite definitely opposed to the idea. You may find that your brain is multitasking. One part is taking in what she says, the other is judging what she says and taking every reasonable opportunity to put forward counter arguments.
Most conversations, even about minor matters, occur like this. It is a verbal tennis match in which you watch your opponent’s shots with great care, and position yourself to make the next return.
How does this contrast with proper listening? Here, your full attention is focused on what your friend is saying, and the feelings which accompany her words. You are trying to understand why she is making this choice, but seeing it from her perspective. While she is speaking you are making no reply other than occasionally to confirm that you have understood what she is saying and why. You are listening with full attention to her and not to yourself.
What has happened to you as a result of listening? You may not have changed your mind about the issue one jot, but you now have some insight, some understanding of why she takes this view. If you would wish her to change her mind, at least you know what her mind is, and the degree of care she has taken in arriving at that decision.
What has happened to her? The very process of being able to tell her story has helped her to look at it. She may even begin to wonder, at least in the back of her mind, whether her decision is altogether correct, once she has heard herself put it into words. And when you have occasionally confirmed your understanding she has been given a chance to correct or refine what she has said.
What has happened to both of you? There is an increase in mutual trust. For her, because she has been listened to, accepted and not judged. For you, because of your greater understanding. And, above all, your listening has earned you the right to a mutual exploration of her ideas.
This exploration is not a series of counter arguments but helping her to look more closely at her views, and to take into account issues, both emotional and factual, which she may not have considered fully. It is axiomatic, and supported by good studies, that people rarely change their minds through confrontational argument. They can only be midwived towards discovering new views for themselves. The outcome is not your responsibility. It is enough if her eventual decision, whatever it is, is freer and better informed than it would have been without your help.
The principles I have described cover a range - from someone considering abortion to a child complaining about being bored at school. It applies to boss and employee, husband and wife, parent and child, friend and friend, doctor and patient, trade union and management. It applies to us listening to the teaching Church, and the teaching Church listening to us. A goodly proportion of conflicts at the personal, social and international level would be solved if only people would learn and practise good listening.
But don’t fool yourself. Good listening is hard to do; it runs against our natural grain, which draws us towards defending our principles and interests. Instinctively we are pulled towards expressing our own opinions and prevailing over the opinions of others. Listening is very much a discipline at which our skills improve with practice. And it is all to easy to slip back into our old bad habits unless we conscientiously watch ourselves. I have certainly found it so.
In my days as a marriage counsellor I found that simply teaching a husband and wife to listen to each other was my major constructive activity. But it does not just operate at such a dramatic level; it is needed whenever someone wants to tell us something which is important to them. And that gives us an opportunity to put in some practice.
The next time someone wants you to listen - unless you are a hermit it will happen today or tomorrow - try good listening as I have described it. You may be surprised at the outcome. So will the speaker, for it is likely that this will be their first experience of someone really listening to them.
Do you want, and sometimes badly need, to be listened to? If you do, you will understand why good listening is, as I write above, essential to loving your neighbour as yourself. It may not be identified as a specific virtue in any formal listing. But it’s there.

Catholic Herald columns | Comments (3)

The Murphy report is a cry for deep spiritual renewal

Quentin de la Bedoyere on 03 Dec 2009

This is the leading article from The Catholic Herald, issue 4 November 2009

O     O     O

The Ryan report on Irish child abuse, published in May, left us holding our collective breath, waiting for the publication of the Murphy inquiry into child abuse in the Archdiocese of Dublin. And it has proved again to be not so much another nail in the coffin as another nail in the Cross. The Body of Christ has been wounded, not by his enemies but by those who claimed to be his friends.

Our immediate task is to be on our knees: first, to pray for the victims; second, to pray for the priests who betrayed their vocations; third, to pray for those whose dereliction of duty put the reputation of the Church ahead of the command of love. And throughout we must remember that we “all have sinned and fall short of the glory of God”.

It is in that spirit alone that we may start to ask the questions. We must never minimise the damage which sexual abuse so often does to the young. Those who have suffered know this; those who work with them in later life know this too. Yet it is common in many circumstances – including that of the close family. It is not typified as a clerical crime, nor indeed exclusive to any one sexual tendency. Like so many sexual sins, the temptations can be blindingly powerful, and what may seem to the perpetrator to be an almost trivial incident can have consequences which echo through a lifetime. Our only safeguard is to work continuously at the virtue of chastity, whether we are married or unmarried.

Though we may shrink with disgust from the sin, we recoil with a different emotion from the calculated cover-up, described by the report as “the maintenance of secrecy, the avoidance of scandal, the protection of the Church and the preservation of its assets”. This was not spontaneous temptation but cold, institutionalised policy, carried out at senior levels – and implicitly encouraged by the neglect of the Holy See. The reputation of the Church was preserved at the direct cost of Christ’s little ones. Here at least holy anger is justified. “My house is a house of prayer, but you have made it a den of thieves.”

And with holy anger may come hope. Is there a chance that the Church will be shocked into abandoning its cultural history of treating authority as a hierarchy of power and not as a hierarchy of loving service? Will we learn that we are a community bonded in our readiness to accept and love each other: “members of one another” – not just in words but in truth?

And since we are members of one another, should we not ask our bishops to declare a day of solemn reparation for the institutional and personal corruption with which we have wounded the Body of Christ?

O     O     O

A leader is the voice of a newspaper rather than of any particular person. But I happen to know that those who prepared this leader found all your comments, and the emails sent to me directly, very inspiring.

I want to thank everyone of you who helped. And discussion will I hope continue – including, if you wish, comment on the leader itself.

Bio-ethics and Catholic Herald and Moral judgment and Uncategorized | Comments (23)

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